  Thus eschewing the tendency of the philosophical tradition to root all beings in a single, unconditioned ground, Rosenzweig begins the Star by showing how all particular beings—divine, worldly, personal—can be understood as generating themselves each out of its own particular nothing. But throughout the first part of the Star, these constructions of the elemental God, world, and self remain “hypothetical.” Rosenzweig suggests that one only attains “certainty” regarding these constructions when they are shown to be the necessary conditions for the actuality we experience. As Rosenzweig proceeds to argue, in the second part of the Star, the actuality we experience is born of the relations between God, world, and selves. That is to say, the actuality we experience is not to be understood as rooted in an original metaphysical unity, but rather in the relations between particulars each of which generates itself out of its own nothing. Moreover, Rosenzweig proceeds to show that in entering into the reciprocal relations with one another which ground our experience, elemental beings take steps towards the ultimate systematic unification of the “All”.