In the relationship with beings, which we call consciousness, we identify beings across the dispersion of silhouettes in which they appear; in self-consciousness we identify ourselves across the multiplicity of temporal phases. It is as though subjective life in the form of consciousness consisted in being itself losing itself and finding itself again so as to possess itself by showing itself, proposing itself as a theme, exposing itself in truth. This identification is not the counterpart of any image; it is a claim of the mind, proclamation, saying, kerygma. But it is not at all arbitrary, and consequently depends on a mysterious operation of schematism, in language, which can make an ideality correspond to the dispersion of aspects and images, silhouettes or phases. To become conscious of a being is then always for that being to be grasped across an ideality and on the basis of a said. Even an empirical, individual being is broached across the ideality of logos. Subjectivity qua consciousness can thus be interpreted as the articulation of an ontological event, as one of the mysterious ways in which its "act of being" is deployed. Being a theme, being intelligible or open, possessing oneself, the moment of having in being — all that is articulated in the movement of essence, losing itself and finding itself out of an ideal principle, an ( mathop alpha limits^, ) ρχή, in its thematic exposition, being thus carries on its affair of being. The detour of ideality leads to coinciding with oneself, that is, to certainty, which remains the guide and guarantee of the whole spiritual adventure of being. But this is why this adventure is no adventure. It is never dangerous; it is self-possession, sovereignty, (mathop alpha limits^, ) ρχή. Anything unknown that can occur to it is in advance disclosed, open, manifest, is cast in the mould of the known, and cannot be a complete surprise.