Suicide is Shakespearean. It is poisoning by another.

Iago poisons the mind of Othello. And Othello kills Desdemona. And Othello kills himself. And Othello escapes the hand of justice. And Iago lives on.

Freud writes of this phenomenon and narrative arc as well. In 1916, he noted the play Rosmersholm, in which Rebecca Gamvik who poisons the mind of Beata and steals her husband as Beata kills herself. In 1921, he reports of a case in which a man tormented his mistress to suicide as revenge upon someone else, for he had failed previously to kill himself.

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Litman, “Freud on Suicide.”

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Epoché was soon adopted and adapted by a Nazi pupil of the methamologicon as the knowing human animal turning the intentional gaze upon itself in the structure and meaning of its very being. What is being and what does being mean?, asked the Nazi. For the Nazi one problem among many in ascertaining the nature and essence of being was in words meant to pin being down, starting of course with the word Being.

There is the thing itself, which is Being. There is the thing trying to know the thing, which is both one in the same and separate as knowing thing and thing to know, and as Being and being as thrown, fallen, diminished in the shadow of and yet overshadowing and so concealing primordial Being.

And then there is the word, Being, attended to by many other words, meant to both formulate Being, the word, and Being the thing by Being the knowing thing, such that they should all be identical, more or less.

But of course the word is not flesh and blood let alone spirit and yet the word is supposed to capture and purify and distill full bodies into mere words that are identical in essence with human Being.

Or rather, the word being used without full appreciation of Being as Being is not fully itself. And so being (as the inquiring animal mind wanting to know) approaches its very own Being (as nature and essence) by way of Being (the word), first written as a question and not an answer, which stands between the knowing thing and the thing itself. Being.

This was a case of epoché as sure as the day is long. But the Nazi liked crosses and so instead of just pointing out that the writing of the word Being signaled a question about the meaning of the very word and not the declaration or assurance of a clear and final answer, the Nazi writes the word down and then dramatically places a crosswise strikethrough (kreuzweise durchstreichung), essentially a big tilted Cross, over and through the word Being, both marking the spot and spotting the error in writing such a big word without truly knowing what it means.

Because of course how do you truly write Being, naked and full without already truly being Being, if you see what I mean, and why would Being as Being write Being in the first place knowing that Being written is always at most an impostor of Being as Being, alone as a single solitary word or attended by infinite other words that ramble on in any order, volume after volume, about what Being is and about the meaning of Being. Only a human being, fallen and thrown across the sky, writes Being.