Why?

If he is infinitely good, what reason should we have to fear him?
If he is infinitely wise, why should we have doubts concerning our future?
If he knows all, why warn him of our needs and fatigue him with our prayers?
If he is everywhere, why erect temples to him?
If he is just, why fear that he will punish the creatures that he has filled with weaknesses?
If grace does everything for them, what reason would he have for recompensing them?
If he is all-powerful, how offend him, how resist him?
If he is reasonable, how can he be angry at the blind, to whom he has given the liberty of being unreasonable?
If he is immovable, by what right do we pretend to make him change his decrees?
If he is inconceivable, why occupy ourselves with him?
If he has spoken, why is the universe not convinced?
If the knowledge of a God is the most necessary, why is it not the most evident and the clearest?

Percy Bysshe Shelley, trans. of Systeme de la Nature (1770) by Baron d'Holbach.

WHAT IS METAPHYSICS?

WHAT IS METAPHYSICS?
Martin Heidegger

During the experience of dread we might say: “It feels so strange!” But what is the “it,” and “who” feels it? We cannot say what feels strange. It is simply that way -- as a whole -- for “someone.” All things, and we along with them, sink into meaninglessness -- but not in the sense of simply disappearing. Rather, as things slip away from us, they also turn towards us. The slipping away of things from our world of meaning presses in upon us in the mood of dread and oppresses us. There is nothing to hold on to. As beings slip out of meaning, only this “nothing” remains, and it overwhelms us.

Dread reveals the nothing.

We “hover” in dread. More precisely, dread leaves us hanging insofar as it lets things slip out of our world of meaning. This implies that, right there in the midst of things, we ourselves -- we who are in being -- also slip away from ourselves. In the final analysis, therefore, it is not “you” or “I” who feel strange; rather, it is this way for some “one.” In this unnerving state of being left hanging, with nothing to hold on to, all that remains is our own pure openness.
Dread robs us of speech. Things slip out of our world of meaning, and only the nothing is left to crowd in around us -- and as a result, in the face of this nothing, all utterance of “is” falls silent. True, amidst the strangeness of dread, we often do try to shatter the empty stillness with compulsive talk -- but that only proves the presence of the nothing. And after dread has dissolved, we ourselves directly demonstrate that dread has shown us the nothing: In the lucid vision sustained by fresh remembrance, we are compelled to say that what we were in dread of, and what we had dread for, was, properly speaking -- nothing. And that is exactly right: The nothing itself had shown up.

found online here