The question of the subject – “Who am I?”, “What is a human being?” – is always flanked by the question as to meaning, the sense and origin of human existence. Philosophy lives from the phastasm of the prescriptive securing of the essence of the subject in a substantial subjectivity, subjectivity being the ontological name of the ontic singularity, which constitutes the individual (empirical, particular) subject. The subjectivity of the subject means the universal being of the human being, insofar as it precedes its singular appearance, its empirical nature and its ontic manifestation in real space. This being has been given various names in the history of the question of the subject, in other words the history of philosophy. Sometimes people said psyché, sometimes ens creatum, sometimes res cogitans, sometimes homo ectypus, sometimes reason, sometimes self-awareness. Friedrich Nietzsche brought movement into this ontological nomenclature. He opened the subject into an exterior, a subject-exterior, which – instead of being the noumenal sphere of its ontological prescription – indicates the impossibility of substantial or teleological certainty.