"If, for example, we consider destruction, we must recognize that it is an activity which doubtless could utilize judgment as an instrument but which can not be defined as uniquely or even primarily judicative. Destruction presents the same structure as "the question." In a sense, certainly, man is the only being by whom a destruction can be accomplished. A geological plication, a storm do not destroy - or at least they do not destroy directly; they merely modify the distribution of masses of beings. There is no less after the storm than before. There is something else. Even this expression is improper, for to posit otherness there must be a witness who can retain the past in some manner and compare it to the present in the form of no longer. In the absence of this witness, there is being before as after the storm that is all. If a cyclone can bring about the death of certain living beings, this death will be destruction only if it is experienced as such. In order for destruction to exist, there must be first a relation of man to being - i.e., a transcendence; and within the limits of this relation, it is necessary that man apprehend one being as destructible. This supposes a limiting cutting into being by a being, which, as we saw in connection with truth, is already a process of nihilation. The being under consideration is that and outside of that nothing. The gunner who has been assigned an objective carefully points his gun in a certain direction excluding all others. But even this would still be nothing unless the being of the gunner's objective is revealed as fragile. And what is fragility if not a certain probability of non - being for a given being under determined circumstances. A being is fragile if it carries in its being a definite possibility of non - being. But once again it is through man that fragility comes into being, for the individualizing limitation which we mentioned earlier is the condition of fragility; one being is fragile and not all being, for the latter is beyond all possible destruction. Thus the relation of individualizing limitation which man enters into with one being on the original basis of his relation to being causes fragility to enter into this being as the appearance of a permanent possibility of non - being. But this is not all."