It is the question of the possibility of the question, opening itself, the gap on whose basis the transcendental I, which Huss was tempted to call eternal (which in his thought, in any event, means neither infinite nor ahistorical, quite the contrary) is called upon to ask itself about everything, and particularly about the possibility of the unformed and naked factuality of the nonmeaning, in the case at hand, for example, of its own death.