  Consequently, the movement of reason, as Eckhart presents it, takes its point of departure from absolute unity and, as a principle, takes on being. This principle knows itself and wills itself, thinking thought in this way as its principiate, the ground of the soul in its uncreatedness and uncreatability. Since this thought is a thought of thinking, however, and thus itself thinking, this thinking that has been thought principiates its own principle in retrograde fashion. (As Eckhart puts it, the Son is reborn in the Father.) This movement of reason, as one of self-discovery and self-cultivation, ends there, where it began, in presuppositionless unity, where it might begin anew.  This is the fundamental process—taking place in and from unity—inherent to the self-knowing and self-willing I. Insofar as it knows itself and wills itself, this I is nothing other than what man is when he has transcended himself as a creature fraught with nothingness and entrusted himself to the movement of the ground of the soul, acknowledging this movement as the sole form of life: that of self-consciousness, freedom, and moral responsibility. 