Being (n.) is a sphere entirely opposite from knowing, insofar as it is absolutely impossible for a subject to see or have insight into something while leaving itself out of the picture.
Being (n.) is a wrongheaded notion based on the idea that there are subjects standing opposed to some substance. If we get rid of the presumption of the 'subject' then we also rid ourselves of the precondition for substance. We thus acquire 'degrees of being' in place of the confused idea of things which have being.
Being (n.) is an empty fiction and a mistake of consciousness and language. (same goes with subject, object, substance, thing).
Being (n.) is not the full light of sense but rather a tremor of sense, a series of cautious allusions, an expressive phenomenon. It is not a system of clear and distinct ideas, cannot be an omnipresent rationality, but rather must be a confused or clouded intelligibility.
Being (n.) is the coldest, emptiest rigor mortis suffering concept of all into which those Greeks (who were not tempted by plato to enter into the land of eternal ideas ) used to escape from an over-abundant reality.
Being (n.) is a universalization of the concept "life" — breathing, having a soul, willing; so its antithesis is not non-being but "not to become," and only something that can live can be dead.
Being (n.) is believed in only as a consequence; the real first motive is mistrust of becoming — the outlook of an unproductive, suffering kind of man, weary of life, while the opposite kind would despise being as dead and tedious.
Being (n.) as a hypothesis, the belief that there are beings, is the source of all world-defamation: the better world, the true world, the beyond, the thing-in-itself.
Being (n.) is a fabrication by the man suffering from becoming.
Being (n.) as a hypothesis is the source of all slandering of the world — allow anything to have being and becoming looks meaningless and superfluous.
Being (n.) betrays its low empirical origin in its etymology: esse means 'to breathe' — man imagines other things exist by analogy with his own breathing.