Perhaps we are never done with thought, nor should be. If this is indeed the case, then Kant may have been right after all in supposing that folks will never lose interest in metaphysics, in thought thinking thought. But what of academics? Where would we find these days a comprehensive treatment of pure reason, of the epochs of its origins and accomplishments, that is not just another collection of interpretations of “source” texts in translation?

This study introduces philosophy students and professionals to the “logotectonic” method of conception as developed by Heribert Boeder, a pupil of Martin Heidegger, which is broadly structuralist in its approach but endeavors to make evident how the principles of rationality governing the Occidental tradition of λóγος (logos) – even those dictated by the animus of our post/modern world of thought in opposition to it – are, in fact, founded upon the “nature” of pure reason itself, the intellect, the discipline, and the art of which can be understood as constituting a unique “language” containing a vocabulary of distinguished terms, a syntax that determines their ratios, and rules of inference with which these terms of principle, insight, and issue are built into trains of thought about thought, every thought.

As a result, the wisdom of the Muses (Homer, Hesiod, Solon), of the Holy Spirit (the Synoptic Narratives of Mark, Luke, and Matthew, the Apostolic Letters of Paul, the Gospel of John), and of Humanity (Rousseau, Schiller, Hölderlin) can be seen to have thrice articulated, in their own terms, a moving vision of our experience with the distinction of human being, inspiring critical reflection to consider the λóγος as a destiny with regards to which even we, as the thinkers, the doers, and the builders of today, are still learning what it means to make a difference.

‘The Distinction of Human Being’ offers contemporary thinkers, beginners as well as professionals, a comprehensive reading of the origin and the tradition of metaphysics encompassing the life and times of pure reason as it unfolds across its theoretical, practical, and poetic endeavor the last of which suggests what a philological philosophy might entail and demand of a new generation of friends of wisdom.

Introduction
The First Part – The Topology of Principles
I. The Self-Severalty of Pure Reason
A. The Principle of Drawing a Distinction
B. The Principle of Revelation
C. The Principle of Reception
II. The Turn and Return of Thought
C. The Principle of Inaugural Discrepancy
A. The Principle of Determination
B. The Principle of Accomplishment
III. The Destiny of Human Being
B. The Principle of Determinacy
C. The Principle of Signification
A. The Principle of Celebration
The Second Part - The Determination of Our Method
I. Putting and Construing Names
II. The Mark of Distinction
III. The Logotectonic of Pure Reason
The Third Part - The point of Departure of our Study
I. The Experience of Critical Self-Reflection
II. The World of our Cave Man
The Fourth Part – The Issue of Wisdom’s Holy Writs
THE THIRD EPOCH – THE AUTONOMY OF HUMANITY
I. Rousseau
A. The Freedom of Human Nature
B. The Well-Being of Humanity
C. The Morality of Self-Regard
II. Schiller
C. The Aesthetic Education
A. The Ideal of Beauty
B. Representations of Humanity
III. Hölderlin
B. The Distinguished Life of Poetic Individuality
C. Poetic Thought
A. The Poetic Principle
THE SECOND EPOCH – THE DEITY OF SELF-SEVERALTY
I. The Jesus-Narratives
A. The Power of the Glory of God
B. The will of God fulfilled
C. The Acknowledgement of Christian Faith
II. The Letters of the Apostle
C. The Conversion of Faith
A. The Logic of the Cross
B. The Congregation of the Saints
III. The Gospel according to John
B. Salvation of the World
C. The Life of Self-Severalty
A. The Savior of the World
THE FIRST EPOCH – THE JUST BEING OF DESTINY
I. Homer
A. The Portions of Divine Order
B. The Apple of Discord
C. Jovial Resolve
II. Hesiod
C. The Generations of the Gods
A. The Olympic Kingdom of Just Being
B. The Well-Proportioned God of Human Dwelling
III. Solon
B. The Dwelling of Law and Order
C. The Discernment of what is Good
A. The Indication of what is Right
Conclusion

Thomas Kruger Caplan (born 1961 in Manhattan) has lived for the past 30 years in Europe, for the most part in Germany. He studied literature theory in Paris, philosophy in Osnabrück (Germany) with Heribert Boeder († 4 December 2013), a pupil of Martin Heidegger, attended experimental theater workshops at the Brunswick University of Fine Arts (Germany), and is currently teaching business English, philosophy, cultural history, and rhetoric at the Ostfalia University of Applied Sciences (Salzgitter, Germany).