Ability underwrites all action. Action, itself, being necessarily relative (that is, relatively discerned—which corollates to a conceptual definition of what is acting and how, which corellates to an Observer) can imply (epistemological) distinction as spawning from metaphysical (or “existential”) equality. Relativity, you see, is corollary at the metaphysical level to Ability, and thus distinctions in actions, whilst they imply and corollate to epistemological differences (epistemology being the category where objects, or “things which are” enter into the philosophical paradigm ), do not imply differences in root metaphysical (“existential”) value and essence, and this because of the necessary metaphysics spawning from Ability as Primary, as opposed to Existence.
Existence, as metaphysical primary, is not actually being…not actually existing, because ability (to exist) is not implied, and thus neither is action. And therefore, relativity, a necessary metaphysical foundation of meaning (truth, or the object definition of what is) is likewise not implied, making epistemological distinctions between things (which exist) impossible. That is, from existence as primary we cannot logically draw the conclusion that existence exists—that it does existence—because if that were the case—if existence actually existed—then the ability to exist would be necessitated as that which underwrites existence, thus supplanting it as the metaphysical primary (which it does).
Existence, then, as primary, is not an act from ability, but merely an Is from an Is. The metaphysical primary becomes a rank abstraction: Is qua Is.
Existence doesn’t act (exist) because it’s able, but rather it Is because it Is. In other words, existence as primary is tautological…a rational error, from which no truth and certainly no reality, can be drawn.
”Is qua Is” cannot mean equal metaphysical (“existential”) value and essence whilst also correlating to and implying epistemological distinctions (different and distinct things which exist) because epistemological distinctions (by the Observer) cannot be made absent action and relativity rooted in Ability. By making existence passive, it also becomes monolithic and intrinsically indivisible, and therefore implies that at the most fundamental, absolute level the things which exist are all the same thing—that being “existence”. But of course the idea that different things are really the same thing is meaningless folderol…contradiction. So with existence as the metaphysical primary we have a root singularity from which all reality springs which is undefinable, and therefore unknowable, because it precludes existential distinctions between and amongst things, and thus no thing can actually be said to exist at all, in which case existence itself cannot be said to exist. Existence, as the metaphysical primary, becomes nothing, and all of reality with it.