nicht  -mehr-, pas plus, já-não-é, no longer, Nicht-mehr-da, being-there-no-longer

This limit-character [Grenzcharakter] of the τέλειον  , as a determination of being [Seinsbestimmung], becomes clear in the further carrying-over [Übertragung]: death — a mode of being-there [Weise   des Daseins], being-there-no-longer [Nicht-mehr-Dasein  ], being-gone [Wegsein], ἀποὐσία. Being-there-no-longer [Nicht-mehr-da] is a character of the there insofar as τελευτή is addressed as τέλος, but where it is a matter of carrying-over. In this case, what is meant is that in addressing death as τέλος, the genuine meanings of τέλος and τέλειον are lost in a certain sense, insofar as τέλος is meant as an end that does not   simply allow the thing in question to disappear. Such an end does not take the thing in question out of the there, but instead keeps it in the there, determines it in its genuine there. Τέλος thus means, originarily: being-toward the end in such a way that this end constitutes the genuine there, determining, in a genuine way, a being in its presence. Since this is the basic determination of τέλος, one is able to speak of τέλος in the sense of death, in a mode of carrying-over. […] Being-gone is the most extreme mode of being-there, such that the interpretation   of being is thrown back upon the explication of the there. Τέλος, τέλειον have the character of limit, specifically limit in the sense of being, such that this limit determines beings in their there. The end of such things is in the sense that τέλος reaches back to that of which it is the end and determines it in its there — the character of including by reaching back [Charakter des rückgreifenden Umfassens]. A consummate violinist is, by being consummate [Vollendetsein], in his genuine being. [GA18MT  :62]