Heidegger'sReadingofHeraclitus

I.Introduction InacareerstretchingoverhalfacenturyMartinHeideggerattemptstoquestionthelimitations oftheWesternphilosophicaltraditionandopenaspaceforthinkingoutsideofit.Atthebeginningof thistraditionheplacesthepreSocratics,inparticularAnaximander,Parmenides,andHeraclitus.Inthe fragmentsofthesethinkershefindsboththeforeshadowingofthetradition'sdevelopmentandasource forthoughtwhichwouldavoidtheconfinesofthislaterdevelopmentassociatedwithnihilismandthe technologicaldominationoftheearthbyexperiencinganewitsinitialunfolding.InthispaperI exploreHeidegger'srelationshiptoHeraclitusinseveraltextsbyexaminingHeidegger'sinterpretation ofparticularfragmentsandplacingtheminthecontextofhisphilosophy. InthecourseofthisexplorationIshowtheinfluencewhichHeideggerattributestotheearly GreekthinkersindeterminingourexperienceofBeingrightupintothemodern,technologicalage. ThismoderndeterminationofBeingshowsitselfinthedominanceofalogicalapproachtobeings whichseekstomakecorrectpredictionsaboutthem.Heideggertracestheemphasisonlogicand correctnesstotheGreektermsand,butarguesthatbothtermsthefirsttakenas gathering,thesecondasunconcealmentoriginallycomprehendedtherelatednessofbeingstoone anotherandtowhatremainsconcealed.InthefragmentsofHeraclitusHeideggernotonlyfinds supportfortheseinterpretations,butalsostimulationforthinkingoutsidetheprejudicesoftheWest,and myanalysiscoverstheseissuesaswell. IbeginwithalookatBeingandTime(1927)fortwomainreasons.Inthefirstplacethiswork representsHeidegger'sfirstmajorpublicationandprovidesathoroughintroductiontothebasicissues whichwillcontinuetooccupyhisthoughtthoughinasomewhatdifferentforminsubsequenttexts. Secondly,asdiscourseandasuncoveringplaycentralrolesinthisearlywork,and HeideggerdocumentshisinterpretationofthesetermsbyreferencetoHeraclitus. Next,ItakeupAnIntroductiontoMetaphysics(alecturedeliveredin1935)whereHeidegger discussestheroleofHeraclitusinthebeginningoftheWesterntraditionandthetradition'ssubsequent developmentoverthecrucialtransformationoffromitsoriginalsignificanceofunconcealment toitsultimatenarrowingintotruthascorrectness.TheIntroductionalsoclearlyshowstheshiftof Heidegger'sownthoughtfromafocusonDaseintoafocusonlanguageandthephilosophical tradition. Thisshiftisworkedoutinthelatethirtiesandearlyfortiesandculminatesinthecharacterization ofphilosophyfromPlatotoNietzscheasmetaphysicsHeideggerconsidersthebasictraitof metaphysicalthoughtitsinabilitytothinkofBeingasanonbeing.Duringthisperiod(19351946) HeideggerdeliverstwolecturecoursesonHeraclitusbothofwhichhelatercondensesintosingle lectures.ItreatthesesinglelecturesheretoextendtheinterpretationofHeraclitusandhisplaceinthe

tradition.In"Logos"(delivered1953)Heideggersustainshismeditationontheroleofthein Heraclitus'thoughtandintheWestwhichfollowedhim.In"Aletheia"(delivered1946),Heidegger seesHeraclitusexpressingandstimulatingthewonderwhichthinksoutintotheclearingorlighting (Lichtung)ofBeing. II.BeingandTime:TowardBeingthroughtheBeingofDasein A.TheQuestionofBeing. OnthefirstpageofBeingandTimeHeideggerplacesthefollowingpassagefromPlato's Sophist(244a): ...() ,,... 'Formanifestlyyouhavelongbeenawareofwhatyoumeanwhenyouusetheexpression "being"["seiend"].We,however,whousedtothinkweunderstoodit,havenowbecome perplexed.'[1] Notonly,Heideggerobserves,havethetwentyfivehundredyearssincePlatowrotethesewordsfailed tobringusaclearunderstandingoftheword"being,"butwenolongerevenfindourselvesperplexed byourinabilitytograspthemeaningofBeing.Thetaskofthisearlywork,therefore,aimsforemostat workingoutthequestionofthemeaningofBeing[dieFragenachdemSinnvonSein]. Thequestionisnotanewone,butrather"providedastimulusfortheresearchesofPlatoand Aristotle,onlytosubsidefromthenonasathemeforactualinvestigation."[2]ThatthenotionofBeing nolongerexcitestheinterestofresearchalreadyhintsatthewayinwhichBeingistacitlyunderstood, andthelackofinterestinmakingthistacitunderstandingexplicitarisesfromthreetraditionalpre suppositions:first,asthe"mostuniversalconcept"itisassumedthemostclearsecond,thoughthe conceptofBeingmaybethemostclearitsuniversalityrendersitindefinablethethirdpresupposition declares"'Being'isofallconceptstheonethatisselfevident"sinceallhumanbehaviormakessome referencetoit.[3]IntheseassumptionsaboutBeing,whichhavepreventeditsmeaningfrombecoming thematicforphilosophysincetheGreeks,Heideggerfindsallthemorereasonforopeningthe question.Theuniversalityoftheconceptawakensinhim,asitdidforAristotle,[4]apressingneedto arriveexplicitlyatitsmeaningitsallegedindefinabilityonlysharpensthisneedandalsosuggeststhe inadequacyofconceivingthemeaningofBeingascapturableinadefinition"ifdefinitiofitpergenus proximumetdifferentiamspecificam"finally,evenaswedoconstantlyrelyonsomenotionofBeing onlyamoment'sattentionrevealsthatthenotionremainsfarfromclearanddemandsexplication.[5] WiththeinquiryintothemeaningofBeingthusmotivated,Heideggerproceedstoobservethat everyinquiryinvolvesthreethings:(1)somethingwhichisaskedabout,(2)somethingwhichistobe foundoutbytheasking,and(3)somethingwhichisinterrogated.Applyingthisschematothequestion

ofhistreatise,Heideggerlaysout"theformalstructureofthequestionofBeing"inthefollowingway. (1)OurconstantreferencetoBeingconstitutesa"vagueaverageunderstandingofBeing"theinquiry intothemeaningofBeingasksaboutBeingonthebasisofthisprethematicorpreontological understandingofit.(2)Whatistobefoundout,themeaningofBeing,however,willprovequite exceptionalbecauseBeingisnotsomethingbesideotherthingsandsoitsmeaningwillnotsimplylie inascertainingthenatureoftherelationshipsitmaintainswithcertainotherthings.Atthispoint,then, HeideggerindicatesonlywhatisnottobefoundoutbytheinquiryintothemeaningofBeing:a definitivestatementofthismeaning.(3)Theentitywhichisinterrogatedherewillbetheonewhich itselfasksthequestion,foronlytothisentity'sBeingdoestheinquirerhaveimmediateaccess. Heideggerwrites:

Theveryaskingofthisquestionisabeing'smodeofBeingandassuchitgetsits essentialcharacterfromwhatisinquiredaboutnamely,Being.Thisbeingwhicheach ofusishimselfandwhichincludesinquiringasoneofthepossibilitiesofitsBeing,we shalldenotebytheterm'Dasein'.[6] ThetermDaseininGermanphilosophyprevioustoHeideggerdenotes"existence,"butineveryday languageitnamestheexistenceofparticularpersons.Heideggerusesthewordinitsetymological senseof"Beingthere"toindicatethewayinwhichpeopleingeneralare,thatis,opentoBeing.The "da,"therefore,doesnotnameanyparticularplace,butrathertheopenspaceinwhichplacesfirst cometobe.Onthebasisoftheseconsiderations,then,theinvestigationofthequestionofBeing proceedsalongthelinesofaninvestigationofthewayinwhichDaseinis. II.B.TheAnalyticofDasein,"Beingin". ReferencingtheprevailinginterpretationoftheBeingofentitiesaspresence,Heideggerusesthe term"presentathand"[7]todescribethoseentitiestowhichBeingcannotcomeintoquestionand delimitthemfromDasein.Sinceantiquitytheontologicalanalysisofentitiespresentathandhas utilizedcategoriesHeidegger'sanalysisofDaseinoperatesinsteadthroughexistentialia(sing. existentiale),asdifferentfromcategoriesasDaseinisfromthepresentathand.Thebasicstateof DaseinisbeingintheworldwhichHeideggerconceivesasathoroughlyunitaryphenomenonsince Daseinhasnovantagefromwhereitmightviewtheworldasonethinganditselfasanother:itisin theworld.Nevertheless,theanalysisofDasein'sBeingdoespermitthreedifferentperspectivesfor examiningthiswhole:fromtheperspectivesof(1)"worldhoodassuch,"of(2)"thatentitywhichin everycasehasBeingintheworld,"andof(3)"Beinginassuch."[8]HereIfocusontheanalysisof "Beingin,"thatis,theBeingofthe"there"orDasein'sdisclosedness,forseveralreasons.Inthefirst place,itplaysthemostfundamentalroleinHeidegger'sgeneralexplicationoftheBeingofDasein. TheanalysisofBeingin,further,revealsclearlythecentralityofandforthewholeof BeingandTime,forthismostbasiccharacteristicofDaseinisconstitutedthroughdiscourse()

andoccursastheuncoveredness()ofentities.Finallythisfocuswillbringoutthecentralrole ofHeraclitusinthisearlywork,forHeideggerexplicatestheoriginalsenseofthesetwoGreekterms throughreferencestoHeraclitus'Fragment1. Daseinis"there"onthebasisoftwoinseparableandequallyfundamentalexistentialia,state ofmind(dieBefindlichkeit)andunderstanding(dasVerstehen)bothoftheseareconstitutedthrougha thirdexistentiale,discourse(dieRede).[9] WiththeexistentialestateofmindHeideggerdrawsourattentiontowhat"isontically[i.e.,in termsofbeings]themostfamiliarandeverydaysortofthingourmood,ourBeingattuned."[10] Ontologically(i.e.withreferencetoBeing)amooddescribesthewayinwhichentitiesbecome"there" toBeingthere,andinparticularthatentitywhichititselfinexorablyis.Thetheoreticalstanceofthe scientistprovidesanexampleofamoodinwhichthingspresentthemselvesasseparableand quantifiableobjectsofresearchthescientistbecomespresenttohimselfinthisstanceasthesubject whoanalyzesandmeasuresinadetachedandregulatedway.Asecondcharacteristicofstateofmind growsfromDasein'sinexorableinvolvementwithitsownBeingandwithentitieswhichconstitutesits facticity,its"thatitis."HeideggercallsthisunavoidableinvolvementwithBeingandentities "thrownness"(dieGeworfenheit)thrownnesscharacterizesDaseinasopentotheworldanditself,an opennesswhichfirstallowsittodirectitsattentiontowardanyparticularthing.Suchattentionindicates athirdcharacteristicofstateofmind,namelythatDaseinisinsomewayaffectedbytheworld,thatthe worldholdsimportforit.Heideggersumsup:"Existentially,astateofmindimpliesadisclosive submissiontotheworld,outofwhichwecanencountersomethingthatmatterstous."[11]Dasein, thus,doesnotfirstchoosetoentertheworldandthenfinditselfthere,butinitsthrownnessitisalways alreadythere,subjectedtotheworld.NordoesDaseinmakethisworldsothatitdiscoversin everythingonlyitselfratheritencountersintheworldanothernesswhichmatterstoit,withwhichit mustcontend. Understanding,thesecondfundamentalexistentiale,istheconstantcompanionofstateofmind anddisclosestheworldwhichmatterswithrespecttopossibilitysuchthatanentityintheworldis discoveredas"readytohand...initsserviceability,itsusability,anditsdetrimentality."[12]Heidegger hasearlierintroducedthenotionof"readytohand"todescribethewayinwhichentitiesinDasein's everydayworldofconcernmostbasicallyareasequipmentwithinasystemofusesandneeds understandingencountersentitieswithaviewtotheirpossiblerolesasequipment.Thisorientation towardpossibilitiesmakesouttheimportantcharacteristicofunderstandingwhichHeideggercalls "projection"(derEntwurf).ProjectiondoesnotindicatethatDaseinactswithregardtoathoughtout plan(a"project"incolloquialEnglish,"Entwurf"inGerman)oreventhatitrecognizespossibilitiesas such,butratherthewayinwhichthe"there"unfoldsaspossibility.This"projectingofthe understandinghasitsownpossibilitythatofdevelopingitself.Thisdevelopmentoftheunderstanding wecall'interpretation'."[13]Aparticulartypeofinterpretation,namely,statement,becomesdominant intheWest,notonlyincharacterizingtheunderstanding,butinexploringtherelationofhumansto otherentitiesingeneral.BeforelookingatHeidegger'sdiscussionofstatementIbringinsomeofhis

commentsonlanguagewhichwillprovidethebroadercontextinwhichhecharacterizesstatementasa derivativemodeofinterpretation. II.C.Discourse()asanexistentialeofDasein.Daseinhaslanguage. Bothstatesofmindandunderstandingoccurthroughdiscoursewhichis"theexistential ontologicalfoundationoflanguage."[14]EntitiesintheworldaremeaningfulforDaseinonthebasis oftheirlocationwithina"totalityofsignifications[Bedeutungsganze]....tosignifications,words accrue.ButwordThingsdonotgetsuppliedwithsignifications,"andtheaggregateofwordsis language.[15]HereHeideggerconceiveslanguageasasecondaryphenomenontothemeaning encounteredbyDaseinintheworld.Thismeaningisconstitutedthroughwhathecallsdiscourse whichlanguagethenexpressesintheworld.Heideggerfindssuchabroadconceptionofdiscourse operatingintheGreeknotionof:

DiscourseisconstitutivefortheBeingofthe"there"(thatis,forstatesofmindand understanding),...Daseinhaslanguage.AmongtheGreeks,theireverydayexisting waslargelydivertedintotalkingwithoneanother,butatthesametimethey'hadeyes'to see.Isitanaccidentthatinboththeirprephilosophicalandtheirphilosophicalwaysof interpretingDasein,theydefinedtheessenceofmanas?Thelater wayofinterpretingthisdefinitionofmaninthesenseoftheanimalrationale, 'somethinglivingwhichhasreason',isnotindeed'false',butitcoversupthe phenomenalbasisforthisdefinitionof"Dasein".Manshowshimselfastheentity whichdiscourses.[16] HereHeideggertakesthebasicsignificanceoftobediscourse,andheconsidersthissignificance vastlydiminishedbythelaterinterpretationofasratiothecriticismofthislaterinterpretation marksoutacentralthemeinhisphilosophywhichgrowsevenmoreradicalinlatertexts. InBeingandTimehetracesthisinadequatedeterminationoftotheGreekphilosophical considerationoftheasstatement.Consideringitaderivativemodeofinterpretation,Heidegger definesstatementas"'apointingoutwhichgivessomethingadefinitecharacterandwhich communicates'."[17]Thederivativecharacterofthismodeofinterpretationarisesfromthefactthatit "givessomethingadefinitecharacter,"forstatementtherebytransformswhatinterpretationmost basicallyencountersasawholetiedtotheactivityofDaseinintheworldintoapieceoflanguage whichbreaksthiswholeupintoasubject("something")andapredicate("definitecharacter").Here interpretationnolongerdealswithsomethingreadytohandinatotalityofinvolvements,butwith somethingconsideredmerelypresenttohandtowhichacertainattributeisattached. Furtherthestatementasastringofwordsisitselfconsideredoneentitypresentathandbeside othersthisontologyofthepresentathandthenguidestheGreekphilosophicalinterpretationofthe (discourse)andsoconcealsitsprimordialimportanceasthatwhichconstitutesstatesofmindand understanding,thatis,theBeingofDasein.Theanalysisofasstatementbringsinformation abouttheworldonlybecausetheworldfirstcomesintobeingthroughwhichprovidesDasein's

opennessintheworld.Thoughtabouthumansthengetscontainedtoconsideringthemaslivingbeings (presentathand)distinguishedbyacapacityforassertion,i.e.,ratio,athinkingwhichwouldsuppress moodsandtheprimordialconnectiontotheworldasatotalityofinvolvements.Thisanalysisof asstatementblocksaccesstotheworldcreatingjuncturewherediscourseencountersitsother, concealmentatthisjuncturethemeaningofBeingmustbecomequestionable. AlreadyearlyoninBeingandTime,whenintroducingthephenomenologicalmethodofthe workinSection7,Heideggerlookstotheprephilosophicalconceptionofasdecisivefor questioningthemeaningofBeing.Inthatsectionhewritesthatdiscourse,i.e.,means"thesame as:tomakemanifestwhatoneis'discoursingabout'inone'sdiscourse.Aristotlehas explicatedthisfunctionofdiscoursemorepreciselyas."[18]Phenomenology,then, "maybeformulatedinGreekas,wheremeans.Thus 'phenomenology'meanstoletthatwhichshowsitselfbeseenfromitself intheverywayinwhichitshowsitselffromitself."[19]Aswehaveseen,thingsshowthemselvesto Daseinthroughstatesofmindandunderstandingeachoftheseexistentialiaareconstitutedby asdiscourse.InthiswaythefundamentalaffinityofthemethodandfindingsofBeingandTime,first becomesentirelyapparent:theworkaimsatopeningthequestionofBeingitproceedstowardthis aimonthebasisofadiscourse()intendedtomakemanifesttheBeingofDaseintheBeingof Dasein,inturn,showsitselftobeconstitutedthroughdiscourse.Thusasdiscoursenamesboth themethodandtheresultoftheanalysisofDasein. II.D.,,andHeraclitus:towardthejunctureofrevealingandconcealing. TiedtothisnotionofandequallyfundamentaltothisearlyworkisHeidegger's interpretationof:tomakemanifest()amountstouncovering()andbothoccur onlythroughthemostbasiccharacteristicofDasein'sBeing,itsdisclosedness.Inthediscussionofthe ofphenomenologyHeideggerpointstowardthecloserelationshipofandby noting:
Furthermore,becausetheisalettingsomethingbeseen,itcanthereforebetrue

orfalse...The'Beingtrue'oftheasmeansthatinas theentitiesofwhichoneistalkingmustbetakenoutoftheirhiddenness onemustletthembeseenassomethingunconcealed()thatis,theymustbe uncovered.[20] Onlyattheendofthe"PreparatoryFundamentalAnalysisofDasein"whichconstitutesthefirsthalfof thepublishedportion[21]ofBeingandTime,doesHeideggermakeexplicitthecentralityofto hisunderstandingofDasein.Inthatfinalsection(44)ofDivisionOnehetreatstheissueoftruthand statesthatevenmoreprimordiallytruethanentitiesuncoverediswhatfirstallowsforuncovering:the disclosednessofDasein.Thushegivesasecond"active"sensewhichindicatesDasein'sbasic opennesstotheworld.Thisdisclosedness(),ofcourse,occursonthebasisof,andso

thesetwoGreeknotionscometogethertoprovidetheconceptualrangeinwhichthewholeanalysisof Daseinoperates. Heideggergivesa"phenomenaldemonstration"ofhisinterpretationofthesetwonotionsby referencetoHeraclitus:

AndisitaccidentalthatinoneofthefragmentsofHeracleitustheoldestfragmentsof philosophicaldoctrineinwhichtheisexplicitlyhandledthephenomenonof truthinthesenseofuncoveredness(unhiddenness),aswehavesetitforth,shows through?Thosewhoarelackinginunderstandingarecontrastedwiththe,and alsowithhimwhospeaksthat,andunderstandsit.Theis :ittellshowentitiescomportthemselves.Buttothosewhoarelackingin understanding[denUnverstndigen],whattheydoremainsconcealed.They forgetit()thatis,forthemitsinksbackintoconcealment.Thustothe belongsunconcealment[Unverborgenheit].[22] Heidegger'sreferencesherearetotheexpressionsofDielsKranzFragment1:

()' () ,, . ,.[23] FollowingHeidegger'sreadingandstayingclosetotheGreekwemighttranslate:

Ofthiseverbeingmakingmanifestmenarelackinginunderstanding[24]bothbefore theyhearandwhenhavingfirstheard.Forthougheverythingisaccordingtothis makingmanifesttheyarelikemenwithoutexperience,thosehavingmadeexperiment ofsuchwordsanddeedsasIfullydescribebydeterminingeachthingaccordingto natureandtellinghowitis(comportsitself).Fortheothermen,however,asmany thingsastheydowhilebeingawakeremainhidden,intheverywaywhichwhen sleepingtheyforgetasmanythings. Byproviding"theoldestfragmentsofphilosophicaldoctrineinwhichtheisexplicitlyhandled," HeraclitusfurnishesthenecessarylinktotheprephilosophicalnotionofonwhichHeidegger's criticismofitslaterinterpretationsrests,foritsleadingroleinthosefragmentscouldoccuronlyonthe basisofitsbeingconceivedmuchmorebroadlythanmerelyasratio.Atthesametime,what Heraclitussaysabouttheindicatesitscloseconnectiontounconcealment,fortheactionsofthose wholackanunderstandingoftheremainconcealedtothem.Throughareadingoftheconverse ofthisclaimwefindthatthosewhoseactionsarenothiddenfromthemdwellin(alpha privative)becausetheyunderstandthe.Hereby,then,Heideggerrevealshisindebtednessto

HeraclitusforthebasicconceptionsonwhichtheanalyticofDasein,andsothewholeofBeingand Time,proceed.WhilethesetwoGreektermswillremaincentraltoallofHeidegger'sphilosophy,his interpretationsofthemwillchangeasthefocusofhisthoughtmovesawayfromDaseintowardthe eventofBeingasitshowsitselfinlanguage.Thismovementisfacilitatedbythediscussionoftruth undertakeninthispassage,forthattreatmentconceivesasthecentralfeatureofDasein'sBeing whichsuggestsitsimportanceinmakingoutthecharacterofBeingingeneralasthejuncturebetween ""and""ofdeterminedearlyonintheWestandwithgreatconsequencetooccuras .TheissueswhichariseinSection44ofBeingandTimecometodominateHeidegger'slater thought. III.AnIntroductiontoMetaphysics:TheconvergenceoflanguageandBeing A.Overview:. EightyearsafterthepublicationofBeingandTimeHeideggerdeliversthelecturecourseAn IntroductiontoMetaphysics,[25]andthisdevelopmentofhisthoughtisfullyunderway.Henolonger placestheinquiryintotheBeingofDaseinatthecenterofhiswork,butlookstolanguageasthesiteof ameaningofBeingoutofwhichtheBeingofDaseinwouldfirstcometobedetermined.Thischange infocusplacesanewentityintheroleofwhatisinterrogatedbythequestionofthemeaningofBeing: languageitselfand,inparticular,itsdeterminingmanifestationinthefoundingtextsoftheWestern tradition.InBeingandTimelanguageemergesinthecourseoftheexplicationoftheBeingofDasein asDasein'spossession.Itisconceivedofasthetotalityofwordsthatexpressesdiscourse(),the mostbasic"how"ofDasein'sBeing.[26]IntheIntroductionlanguageshowsitselfasbasically equivalenttoconceivedofasagatheringintomanifestationoutofconcealmentBeingitself. Heideggerboldlystateshispositionearlyoninthelecturecourse:"itisinwordsandlanguagethat thingsfirstcomeintobeingandare."[27]HerethequestionofBeingisnolongerapproachedthrough theBeingofDasein,butratherdiscoveredandunfoldedinlanguagewhichmakesoutthesiteofthe encounterbetweenagatheringwhichmakesmanifest()andamysterious.Againinthe IntroductionHeraclitusplaysafundamentalrole.Intheearlythinker'sfragmentsHeideggerfindsthe determinationoftheoriginalGreekexperienceofBeing()asandthegroundworkforthe transformationofthistermintothedefiningcharacteristicofhumans. HeideggerdoesnotargueforhisclaimthattheGreeksinitiallyconsideredbeingsasawhole andBeingitselfasheseemstobasetheclaimonhisownintuitiongatheredfromclose occupationwiththetextsofthatcultureontheneedforsuchaconceptioninordertomakesenseof thesetexts.Heinterpretsfromtherelatedverb"."FortheactiveformsofthisverbLiddell, Scott,andJonessuggest,amongotherpossibletranslations,"tobringforth,tobeget"forthe middle/passiveforms,"togrow,springforth."Heideggercharacterizesalongthefollowing lines:it

denotesselfblossomingemergence...,openingup,unfolding,thatwhichmanifests

itselfinsuchunfoldingandperseveresandenduresinitinshort,therealmofthings thatemergeandlingeron....Henceoriginallyencompassedheavenaswellas earth,thestoneaswellastheplant,theanimalaswellasman,anditencompassed humanhistoryasaworkofmenandthegodsandultimatelyandfirstofall,itmeant thegodsthemselvesassubordinatedtodestiny.[28] Heideggertakessoconceivedaspracticallyidenticalwithasunconcealment,forthe upsurgeofoccursoutofconcealment:"Thepowerthatmanifestsitselfstandsin unconcealment.Inshowingitself,theunconcealedassuchcomestostand.Truthasunconcealmentis notanappendagetoBeing.TruthisinherentintheessenceofBeing."[29]Inboththenotionof andthatofHeideggeremphasizestheimportanceofwhatremainsconcealedasa momentofallunconcealment,therootednessofallemerginginaninaccessiblemystery. TheinterpretationofHeraclitusproceedsontheassumptionthathisfragmentsattempttoput thisbasicculturalexperienceofBeingintowords.HeideggerfindsHeraclitusnamingBeingwitha varietyofwords,buthegivesthemostattentiontoHeraclitus'useofinordertoshowitsoriginal essentialonenesswith.Byexpressingthisoriginalwhole()in language,Heraclitussetsthestageforalaterseparationthatultimatelytakestheformofadomination bytheasreasonoverasmerelypresentathandnature(i.e.devoidofitsrisingfrom andconsequentincalculability).Thisseparationisdrivenbythetransformationofthenotionof fromunconcealment,whichacknowledgesthepowerofwhatremainsconcealed,totruthas correctnesswhichwouldrenderconcealmentimpotentwhateverremainsconcealedonthisviewof doessoonlybecauseofafailingofhumanknowledge. III.B.Heraclitusinterpretation.LanguageasBeingwhichhashumans. Heideggerbeginslookingfortheoriginalsenseofbytracingittotheverb.He considersthefundamentalsenseofthiswordalsomarkedoffbytheGermanword"lesen,"most commoninthesenseof"toread,"butoriginallyandforHeideggermorebasically"tocollect,to gather."[30]Hetakesthecommonsenseoflesenasderivativefromitsoriginalsignificanceasasort ofgatheringwhichbringstogetherwhileallowingfortheelementswhichcometogethertofirstofall bewhattheyarethroughtherelationsconstitutedbythegathering.Moreconcretely,aprintedpage presentsamultitudeofwordswhichmightindividuallysuggestavarietyofsignificationstheactof readingbringsthesewordstogethertoformthecontextinwhichtheyfirsttakeonspecificmeanings. HeideggerassertsthatGreekmathematiciansusedinthissenseandalsocitesapassagefrom Homerwhere"[if]oneweretogather"offersthebesttranslationoftheform"."[31]Bythe timeofthislecturecourse,then,HeideggerhasrefinedhisunderstandingoftheGreektoindicate exactlyhowdiscoursemakesmanifest,namely,byprovidingagatheringorcontextwherethingsshow themselvesinrelationwithandincontrasttootherthingsbothcollectivelyandindividually.as gatheringisnolongeranattributeorexistentialeofDasein,butthecreativebringingtogetherand settingapartofbeingsperformedbylanguage(dieSprache).[32]Herelanguageisconceivedmore

broadlythanthemeretotalityofwordswhichhumanspossess:itmakesoutthejuncturebetween revealingandconcealingBeingwhichholdshumansunderitspower.Thedeepersignificance (perhapsremainingunrecognizedevenbythepreSocratichimself)ofHeraclitus'useofalready currentinthesenseof"word"and"talk"astheleadingtermofhisthoughtliesinthe acknowledgementofthepracticalequivalenceoflanguageandtheeventofBeing,andtheaffinityof bothofthesewiththenotionofgathering.[33] Takingthisgeneralunderstandingofas"gathering"withhimHeideggerturnstothe fragmentsofHeraclitus.AgainheworkscloselywithFragment1,butthistimehebringsitinto relationwithFragment2: (,). .[34] Heideggertranslates: Thereforeitisnecessarytofollowit,i.e.toadheretotogethernessinbeingsbutthoughthe isthistogethernessinbeings,themanyliveasthougheachhadhisownunderstanding (opinion). Thistranslationdepartsfrommoreusualrenderingsbytakingtosignify"togetherness"inbeings ratherthanwhatis"common"toor"universal"amongbeings.[35]InsodoingHeideggeratfirstseems toignoretheobviouscontrastsetupbetweenand,butinfactheretainsitbyinterpreting as"opinionatedness"whichholdstoonlyonesideortheotherofthatwhichcomes togetherandsocannotreachthetogethernessitself,the.Suchareadingseemsfurthersupported bythecounterfactualnatureoftheparticipleprecededby""inthephrase" "whichassertsthatdespitemen'sassumptionofanindividualunderstandingtheyactually standalreadywithinthe.IncounteringthetranslationofinHeraclitusas"universal," HeideggersubmitsFragment103: . whichherenders: Gatheredtogether,thebeginningandendofthecirclearethesame.[36] "Universal"clearlydoesseemadoubtfultranslationforhere,andif"common"isusedthesense ofthefragmentforcesustounderstand"common"inthesenseof"together"ratherthanopposing somethingprivateaswouldoccurif"common"wereusedinFragment2. Fragment1providesfurthersupportforthetranslationof(participialformof,"to betogether")as"togetherness"andtheinterpretationofas"gathering,"foritcharacterizesthe generalityofhumansasinthefaceofthe.Heideggertranslateswiththeusual "uncomprehending,"butintheinterpretationpointsoutitslineageasthenegationof","most basicallysignifying"tobringtogether"andonlyderivatively"toperceive,tounderstand."[37]He writes,

thatistosay,menarethosewhodonotbringtogether...whatdotheynotbring together?the,thatwhichispermanentlytogether,collectedness.Menarethose whodonotbringittogether,whodonotcomprehendit,whodonotcompassitinone, andthisregardlessofwhetherornottheyhaveheardit.[38]

ThenextlineofFragment1,Heidegger'sanalysiscontinues,indicatesexplicitlythatitisnotamatterof bringingadiscoursetogether,formenmaymakeatryatthesamewordswhichHeraclitususes,but nonethelessfailconsistentlytohearkentotheprimordialgatheringthosewordsseektoindicate. Heraclitushimselfpointsouthowthehearingofmerewordsisinsufficienttograspthetogethernessof BeingHeideggercitesFragment34: . Hetranslatesthefirstclause: Thosewhodonotbringtogetherthepermanenttogethernesshearbutresemblethedeaf.[39] Whilegoingabouthearingwordsandholdingdiscoursesmenfailtopayheedtotheunderlying gatheringofbeingswhichpermitsthisbehavior.Heideggerparaphrasestherestofthefragment:"As theproverbsays,theyare:Presentyetabsent,"andthenmovesontoanotherinordertofilloutits sense.

Butinregardtowhataremostmenpresentandatthesametimeabsent?Fragment72 givestheanswer:'Forwhattheyassociatewithmostclosely,the,toittheyturn theirbackandwhattheyencountereverydayseemsstrangetothem.' Menareforeverwiththe,yetforeverremovedfromit,absentthough presentthustheyarethe,thosewhodonotcomprehend.[40] AlthoughmenfindthemselvespersistentlyintherealmofbeingstheyfailtograspBeingitself,andso missthebasictogethernessofallbeingsandfallintotheirownunderstanding(). Intheseandotherfragments,Heideggerargues,Heraclitususesthewordtodescribe nothingotherthanBeing,butsinceasaGreekBeingforHeraclitusisHeideggercontendsthat

inFragment1meansthesameas.andarethe same.characterizesBeinginanewandyetoldrespect:thatwhichis,which standsstraightanddistinctinitself,isatthesametimegatheredtogethernessinitselfand byitself,andmaintainsitselfinsuchtogetherness.

Therecognitionofthisinnertieofandalongwiththatbindingand,inturn, helpssuggestthewayinwhichcomestosignify"tomakemanifest"and,finally,"tosay." HeideggerfindstheformersenseofatworkinFragment93:"therulerwhoseprophetoccursat Delphi,neithergathersnorhides,,butgiveshints.'Here gatheringstandsinoppositiontohiding.Togatherisheretodisclose,tomakemanifest."[41]This

makingmanifestistheunconcealingofwhichforhumansoccursindiscourseandlanguage comestomean"tosay"becauselanguageprovidesthecollectedspaceinwhichbeingsariseand becomemanifest.Heidegger'sconceptionoflanguagehereisthoroughlypoeticalintheGreeksenseof :initiallywordsreachintoanundifferentiatedconcealmenttobringforthbeingsinagathering whichallowstheirdelimitationbothfromwhatremainsconcealedandotherbeings. Thisdisclosiveencounterwiththeundifferentiatedisnotabehaviorofhumans,butanevent whichseizesthemasitssite.HeideggerunderstandsHeraclitus'Fragment19, ',[42]torecognizethatthesoundshumansmakebecomewordsonlyonthe basisoftheprevailinggatheringofthe.Inthefirstinstance,then,tobehumanmeanstoprovide thesiteforthegatheringofbeingsinlanguage,butbecauseofthemysteriousnatureofthisgathering thisdeterminationofhumanBeingremainsforearlythoughtnotsomuchananswerasaquestion. When,however,thepoeticalandmysteriouscharacteroflanguagebecomesneglectedaspeoplerest contentwithsimplyrepeatingwordsandphrasesfromthealreadyexistingstockinconventionalways, wordsandbeingscometoappearassimplypresent,theformersignifyingthelatter.Thisopensthe waytointerpretationofasratio,theinterpretationwhichendsthecreativeperiodofGreek philosophyandbegins"theslowendinwhichwehavelongbeenstanding."[43]Hedescribesthis movementinthefollowingway:

Theenddisclosesitselfintheformula=:man,theanimal equippedwithreason.Forthebeginningweimproviseaformulawhichatthesame timesumsupourreflectionstothispoint:=:Being, overpoweringappearing,necessitatesthegatheringwhichpervadesandgroundsbeing human.[44]

TheseformulaealsorevealashiftinHeidegger'sownthoughtsinceBeingandTimewherehecould stillwrite"Daseinhaslanguage,"[45]whileherehewouldprefer'languagehasDasein.'The explorationofasconstitutiveofDasein'sbeingintheworldhasgivenwaytoaninvestigationof howthistermcamefirsttodescribeBeingandonlylaterhumanBeingandtheconsequencesofthese determinations.Heraclitusstandsattheexactcenterofthesetwoconsiderations:heexperiencesBeing inawaymuchbroaderthanthetraditionwhichfollowshim,butinusingthewordtodescribe thisexperiencehesetsupthegroundonwhichthistraditiondevelopsthemysterywhichdrovehis thoughtgetssuppressedbythelaterinterpretationofthe. III.C.Thetransformationofandtheriseoftechnology. InthefinalpagesoftheIntroductionHeideggergivesasketchofthewayinwhichthislater interpretationoftheunfolds.Themostsignificantanddeterminingeventofthisdevelopment occurswhentheinternalconnectionofanddisintegrates.Byexplicitlyplacingthetwo

togetherHeraclitus(alongwithParmenides[46])preparedthegroundforthisseparationwhichthe transformationofthenotionoffromunconcealmenttotruthascorrectnessbothexpressesand facilitates.Heideggerdiscussesthisdevelopmentwithreferencetotheequivocalityoftheappearance offeredby:

Appearance,,isnotsomethingbesideBeingandunconcealmentitbelongs tounconcealment.Butisitselfambiguous.Itmeanstheviewwhichsomething presentsofitselfandatthesametimetheviewthatmenhave.Daseindefinesitselfin theseviews.Theyarestatedandpassedon.Thusisakindoflogos.The prevailingviewsnowblockmen'sviewofbeings....Theruleofopinionspervertsand distortsbeings. TheGreekwordfor"todistortsomething"is.[47]

Onceappearancepresentsitselfasthatwhichmaybedistortedandsuchappearanceisdelimitedfrom Being,thestrugglefortruthbecomesastruggleagainstdistortionthe.as unconcealmentnamestheupsurgeofinitsgatheredtogethernessrecognizedbythe characterizationofBeingas.When,however,,isconsideredonthebasisofan oppositiontothethefullnessoftheeventofunconcealmentgetslostandandshow themselvesonlyfromwithinthelimitedframeworkofanewconceptionoftruthascorrectness. HeideggerconsidersthistransformationofdocumentedbythePlatonictext.[48]There mereappearanceisstrictlydelimitedfromBeing,buttheappearanceinherentinBeingasemerging, appearingpersistsandprecipitatestheinterpretationofBeingastheaspectofferedtointellectual sight,thatis,.Thisnotionnamesbeingswithrespecttotheirindividualstandingpresenceaswhat liebeforeperceptionitobliteratestheiremergingarisingandessentialtogetherness.WithBeingso characterizedthetruthofbeingscomestodependonthecorrectnessofperception,sightingabeing withrespecttoitswhatandhowasdeterminedbythe.,originallyoccurringinandfor asthegatheringwhichbringswithitthemanifestationof,nowcomestomean statement.Yet,theGreeks,accordingtoHeidegger,donotconsiderstatementsfromtheirpositionin thetotalityoflanguage,butasisolablepresentbeingswhichmerelyindicateotherbeings.[49]Thus, statement,asthatwhichcanbepassedalongthroughhearsay,movestheeventofoutofthe interconnectednessofbeingsandmakesitinsteadacharacteristicofparticularstatements.Onthebasis ofthesechangesfinallyindicatesmerelytheagreementoftheasstatementwithas . Withthistransformationandtheaccompanyinginterpretationoftherulesoflanguage becomelogicwhichbeginsitsdominationofBeinglogicultimatelycomestodecidewhatmayormay notbe.Themovementofthelocusoftruthintostatementoccasionsthedeterminationofwhatthetruth isaboutfromthestructureofstatement,andthusbeingsaredeterminedas(Beingas ),aninterpretationalsopreparedforthroughtheoriginalunderstandingofBeingas

since"onlythepowerthatemergesofitselfcan,aspresence,cometodefineitselfasappearanceand readymadesubject."[50]WithtalkofBeinglimitedtotheanalysisofstatementsthedominanceof ontologybythesearchforcategoriesandtheirorderbegins:

Instatementtheunderlyingbeingmayberepresentedindifferentways:ashavingsuch andsuchproperties,suchandsuchmagnitude,suchandsuchrelations.Properties, magnitude,relationsaredeterminationsofBeing.Because,asmodesofbeingsaid,they arederivedfromlogosandbecausetostateisthedeterminationsofthe Beingofbeingsarecalled,categories.[51]

Sopowerfulisthisdominationofthestructureoflanguageconsideredassomethingpresentathand overBeing"thatwheneveronestatementstandsagainstanother,whenacontradiction,, occurs,thecontradictorycannotbe."[52]Theprincipleofcontradictionisaprinciplederivedfroman analyticapproachtostatementsconsideredpresentathanditsapplicationtobeingsmarksaserious misusesincetheyarenotthesortofthingswhichcanbecontradictory.Heideggerexplains, "accordingly,thesuspensionoftheprincipleofcontradictioninHegel'sdialecticisnotanendtothe dominationofthelogosbutonlyitsextremeintensification."[53]Heideggerdoesnotstrivetoshow thatthecontradictorycanbe,butratherthatapproachingbeings(andBeing)withtheprincipleof contradictionvastlylimitstheirpossibilitiesbyplacingtheminaframeworkderivedfromonlyasingle facet(theirpresence)oftheiroriginaloverwhelmingemergencefromconcealment. Coveringtherestofthehistoryofphilosophywithbroadstrokes,Heideggernotesthat ChristianityaddstotherationalBeingofbeingsasthemomentofwilledcreation,sothat whenfaithbeginstofailtherationalpreconceptiononceattributedtoGod'swillfindsanewlocus:

man'sreasonmakesitselfpredominantandevensetsitselfupasabsolute,theBeingof beingsinevitablybecomesthinkableintermsofpuremathematicalthought.This calculableandcalculatedBeingmakesbeingsintowhatcanbemasteredbymodern, mathematicallystructuredtechnology,whichissomethingessentiallydifferentfrom everyotherhithertoknownuseoftools.[54]

Suchauseoftoolstakesitsimpetusnotfromtheinterconnectionsprevailingthrough,butrather fromthelawsofmathematicsappliedtobeingsconceivedassimplypresentathand.Itrecognizesas beingonlythatwhichconformstomathematicalnecessityandstrivestocreateaworldinwhichall beingstransparentlyexhibitthisorder.ThismathematicalwillmakesoutthemeaningofBeinginthe technologicalage.[55] IV."Logos"and"Aletheia":MeditatingonHeraclitus A.Overview.astheLayingthatgathers. IntheyearsfollowingtheIntroduction(19351946)HeideggerrefineshiscriticismoftheWest

carefullyworkingthroughthetraditionanddeliveringthelectureshewillbindinfourvolumesunder thetitleNietzsche.[56]HecharacterizesmetaphysicsasaforgetfulnessofBeing,athinkingwhichcan onlyapproachthisissuethroughbeingsandsoalwaysseeksabeingwhenitthinksBeing. Metaphysics,accordingtoHeidegger,beginswithPlato,reachesitsculminationinHegel,andmakesa lastfuriousgraspatselfpreservationwithNietzsche.DuringthisperiodHeideggerdeliverstwolecture coursesonHeraclitus.Thefirst,TheBeginningofWesternThinking.Heraclitus,[57]takesplace duringtheSummerSemesterof1943.Laterhecondensesmanyoftheconsiderationsofthatlecture courseintotheessay"Aletheia."[58]Inthisessayhepursuescloselytheoriginal,nonmetaphysical thinkingofBeingbyHeraclitusinanattempttobringmetaphysicalthinkingtotheunthoughtopening whichmakesitpossible. Beforetakingupthisessay,however,Iturntothelecture"Logos"[59]whichgrewoutofthe materialdeliveredinthesecondlecturecourseonHeraclitusintheSummerSemesterof1944,Logic, Heraclitus'DoctrineoftheLogos.[60]MuchofthecourseLogichastodowiththelaterdominance inWesternthoughtoflogic,therootsofthisdominanceastheyappearinHeraclitus'fragments,andthe influenceofthissubsequentimportanceoflogicandmetaphysicsonHeraclitusinterpretation.Inthe lecture"Logos"Heideggerhastheseconsiderationsinmind,butalsopointsoutthefullnessof Heraclitus'thoughtthewayitescapescharacterizationasmetaphysics. ThelecturefocusesonHeraclitus'Fragment50whichruns: , .[61] InarecentEnglishtranslation: Notafterlisteningtome,butafterlisteningtotheaccount,onedoeswiselyinagreeingthatall thingsareone.[62] Heideggerseeksfromthisfragmentsomeunderstandingofandbothbroadenoughtofit theleadingrolewhichtheyplayintheextantfragmentsofHeraclitus'thoughtgivenalsohisposition priortosomanyphilosophicaldistinctions,butalsospecificenoughtoexplaintheensuingdominance ofinthenarrowsenseoflogic.Againheleadsthenounbacktotheverb,buthere heconsidersitsprimarysignificanceavailableintheGermanlegen(tolay),thoughheinterpretsthis wordfromthesenseoflesenusedintheIntroduction:

meanswhatoursimilarlysoundinglegenmeans:tolaydownandlaybefore.Inlegen a"bringingtogether"prevails,theLatinlegereunderstoodaslesen,inthesenseof collectingandbringingtogether.properlymeansthelayingdownandlaying beforewhichgathersitselfandothers.[63]

Thisdefinitionalreadyentailsthemorespecificsenseof,"tosay,"for"togatheringbelongsa collectingwhichbringsundershelter"[64]andallowsthingstolietogetherbeforeusinunconcealment, andsayingdoesthesamething.[65]Thus,showsitselfprovisionallyas"theLayingthat

gathers."[66] TheLayingthatgathersoffersitselfinthefragmentassomethingwhichcanbeheard,butthis wouldnotbeahearingofsoundswiththeearsHeraclitustellsusnottolistentohimhiswords,the soundshemakesbuttothe.Heideggerpointsoutthatweneverreallyhearsimplywordsor soundsanyway,butratherinformationandmeaningor"thethunderoftheheavens,therustlingof woods,thegurglingoffountains,theringingofpluckedstrings,therumblingofmotors,thenoisesof thecity."[67]Hearingismoreahearkening,acomingintothatwhichissaidandstayingwithit. Perhapsthecontrastcanbefeltifwerecallhavingrunshortonconcentrationduringalectureorfilm andtryingtostaywithitsdevelopmentbyrepeatingtheutteredwordssilentlytoourselves.Itdoesnot work.Themeaningandmovementofthelectureorfilmdonotlieinthesoundofthewords,butin theirbelongingtogetherwhichwemustfirstenterinordertrulytohear.Suchabelongingtothematter "isnothingelsethanineachcaselettingwhateveralettingliebeforelaysdownbeforeusliegathered initsentirety....Suchlaysoneandthesame,the."[68]HavingheardtheLayingthat gathersonebelongstoitandthusletstheSamelie(). TheproperhearingwhichletstheSamelieis,"correctly"translatedas"wise,"butwhat, Heideggerasks,doesthismean?Certainlyitdoesnothavetodowiththemereamassingofsensible data,forthehearingofthefragmentisnottheworkoftheearsbutsomethingwhichfirstallowsthe soundstheearsheartotakeonmeaning.refersinthefragmenttoacertainkindofbehavior,a goingaboutintheworldwhichhearkenstotheLayingthatgathersandsoletstheSamelie.Wise comportmentcanholdtothegivenandcometostandwithinit:itisharmoniousbehavior,appropriate, skilled(geschickt).Whenpeoplebehavethiswaywhileperformingparticulartasksliketeachingor playingsports"westillemploysuchturnsofspeechas'hehasagiftforthatandisdestinedforit.'In thisfashionwehituponthegenuinemeaningof,whichwetranslateas'fateful' ['geschicklich']."Theeventofunfoldsasfatefulbecausewithithumanscometotheir home,wheretheydwellandgrowandcanthinkofdepartureonlyasonewithoutreturn.The unfoldingofthisfatefuleventleadstothefatefulsaying,one:all,all:one.Thisbelonging togetherofandisnotareportwhichthedelivers,butthebasicwayinwhichthe transpires.signifies(Fragment7),thethingswhichare,isthesingle concealedunityofallthings,andtheoccursasthisrevealingof:concealmentof. Viewedfromthesideofthegatheringasawhole,theproceedsasarevealingofand concealingof.Whetherexperiencedfromtheformer"analytic"orthelatter"synthetic" perspective,remainstheSameas,theunconcealmentwhichretainsconcealmentasits origin.Heraclitus'announcementofthetogethernessofandandofrevealingand

concealing,doesnot,ofcourse,growfromputtingessentiallydifferentthingstogetherafterwards,but ratherfromarecognitionoftheclosenessofeverythingtoitsother.[69]

Thisexperienceisindeedafatefulone,butitisnotthefatefulitselfHeraclitusindicatesthe fatefulitself unequivocallyatthebeginningoffragmentB32:,'theunique Oneunifyingallisalonethefateful.'Butiftheisthesameasthe,theresult is:.Theonlyproperlyfatefulmatteristhe.[70]

Fragment32continues:"... ,""...doesnotwantandyet doeswanttobecalledbythenameZeus."[71]Heideggerholdsthat"thewordthatcarriesthesaying, ,doesnotmean'towant,'butrather'tobereadyofitselffor...,'"andtakestheplacementofthe denialofreadinessbeforeitspositivestatementascrucial.Mostbasicallythe,,cannot appearasanybeing,noteventhehighestbeing:Zeus.Atthesametimenamesnothingotherthan takenasallthingsisreadyofitselftotakethenameofthehighestbeing.In, then,"mortalliessecuredinthe...Thusitremainsappropriatedtothe.Inthis waymortalisfateful.ButitisneverFateitself,i.e.as."[72]This subordinationofmortalstoFateitselfispreciselywhatWesternthoughtoverlookswhenitthinksBeing asabeingsubjecttothelawsoflogic. IV.B.Heraclitus'wonderingintheclearing. WheretherulesoflogicshowtheirinadequacyforanapproachtoBeingandthelatterappears asanoverwhelmingmysterywonderbegins.Wonderisstunnedbytheexistenceofbeingsatall,and cannotexplainthembyreferencetoyetotherbeingsoraselfgroundinghighestbeing.Wonderdoes notoperatewitheasyguidelineswhichstatethatthecontradictorycannotbeitstandsfarpriortosuch derivedrulesofthought.Itwondersattheclearing(Lichtung)inwhichbeingscomeintobeingand arewonderunfoldsastheclearing,theopening,andstaysnearthisnearest.In"Aletheia"Heidegger seekstohearthiswonderandinspireitinothersthroughtheHeraclitusfragmentnumbered16, commentingthat"becauseofitsinnersignificanceandultimateimplications,perhapsweoughtto consideritthefirst."[73]Thefragmentruns: TheEnglishtranslationofHeidegger'sessayoffersthisversionoftheDielsKranzGermanrenderingof theGreek: Howcanonehidehimselfbeforethatwhichneversets?[74] Theoccasionofthisquestioningwonderstandsinconnectionto,hererenderedas"hide

himself."ThiswordcarriesthefragmentforHeidegger,foritpointstowardtherealmofin whichhumansirrevocablystand.Tofacilitateour"rediscoveringjusthowthiswordspeaksinGreek," HeideggermakesreferencetoHomer'sOdyssey,VIII,83ff.,inwhichOdysseusremainsconcealed, ,withrespecttotheotherswhilesheddingtears.,then,doesnotsomuchmean"to hideoneself,"as"toremainconcealed":announcestheoriginalconcealmentorhiddenness whichsomehowovercomes. Inthefragmentissaidquestioninglyof,thatwhichneversets.isa participleofwhichmeanstoenvelope,submergeandoftendescribesthesun'ssettingintothesea thusnamesgoingintoconcealment:"thetwomainbecausesubstantialwordswithwhichthe fragmentbeginsandends,and,saytheSame."[75]WhatthisSamesaysHeideggeronly hintsathere.Thetwo"mainwords"bothcallupthenotionofconcealingsothisSameseemsatfirstto betherealmofconcealing.Yettheprecedingcreatesadistancefromsettingandthequestion markfollowingplacesremainingconcealedindoubt.Thus"thefragmentdoesnotoperateinthe realmofconcealment,butintheutterlyoppositesphere."[76]Aswillbecomeclear,Heideggerdoes nothaveinmindhereanoppositespherewhichdispensesentirelywithconcealing,buttherealmof revealingwhichmustacceptconcealingasitsinescapablecounterpart.Thediscussioncontinuesby takingthewordfollowingintoconsideration,forthefragmentspeaksof(the notsettingever),whichmightbereadas,theneversetting.Positivelyphrased, Heideggersuggests,theeverrising[77]comestothought,inGreek:.Throughthis rephrasingHeideggerintroducesintothediscussion,butstressesthatitmustbeconsideredasthe everrisingonlyinthesenseoftheneversetting:theattemptmustbemadetoavoidrepresentingthisas apresentbeing,buttoretrievefromtheirtogethernessthespaceormannerinwhichthingsfirstgainthe possibilityofcomingtopresence.Thisdemandforcesanimmediateretreatforalreadyin"thenever setting[dasniemalsUntergehende],"thatis,anominalunderstandingoftheparticiple,threatens totakeonthecharacterofathing.Heideggertakesthebracketingofby(ratherthan)and toindicatethattheparticiplemustbeconsideredverballyandsuggests"thenotsettingever". TheGermanreadshere"dasdochjanichtUntergehenje,"somewhatliterally,"thestilltobe surenottogounderever."Thephraseitselfdeservessomeanalysisbecauseitofferssomeinsightinto Heidegger'sapproachtoandintuitionabouttheclearing(Lichtung).Evenashetriestoattainaverbal renderingoftheGreek,thefirstwordofthephrase,theneuterarticle"das"seemstosendusbackinto anominalformula,butultimatelyHeideggerdoesnottrustsuchdistinctionsandsoherethrowsupa challengeagainstthem.ThesecondwordisaparticleperhapspeculiartoGerman.Usedasatransition

betweensentencesoraconjunctionwithinone"doch"cancarrytheadversativesenseof"however"or "nevertheless,"butalsohasanemphasizingcapacitywhenusedwithcommands,affirmations,and negations.Inquestionsitanticipatesapositiveanswer,whileitabruptlydeniesnegativequestions whenusedasaresponse.Itsmeaning,then,isthoroughlycontextdependentandspansthedistance fromtheemphatic,throughtheaffirmativeandadversative,tothenegative.Thenexttwowordsof Heidegger'sphrase"janicht"makethisdistanceoutforeverydaylanguage:"ja"means"yes,"and "nicht,""not"."Ja"alsofunctionsasaparticleinthesenseof"naturally"or"tobesure"andimpliesa touchofsurprisethattheissueatallcomesintoquestion.Thenextword,"Untergehen,"must accordingtoHeideggerbeunderstoodverballydespiteitscapitalizationandthearticlewhichprecedes ittheverb"untergehen"signifies,etymologically,"togounder,"andmaybetranslatedby"tosink" or,ofthesun,"toset"initsmetaphoricalusageitmeans"toperish"i.e.,descendinto.The finalwordofthephraseisalsothemostunequivocal:"je,""ever"or"atanytime"stillinparticular contextsitmeans"respectively"andinothers,setsupcomparisons. Thetranslationofas"dasdochjanichtUntergehenje,"then,workstopullus throughtheinterpenetrationoftheundifferentiatedanddifferentiating,thedispensingjointure(Fgung Heidegger'stranslationofHeraclitus'[78])ofand.Itbeginswiththeextremely generaldas,proceedstothehighlyundetermineddoch,then,throughtheaffirmingquestionja,toa suddenirrevocablenegationofgoingunderinto,andendswiththeopennessoftimeinwhich thisalloccurs.Alongthewaycertainpossibleunderstandingsofthesewordsgetpushedintooblivion sothattheotherscanstandforthinthegatheringprovidedbythephraseasawhole. ThisistheinterplaywhichHeideggerwishestoawakeninthephrase.On theonehand,itevokessetting,goingintoconcealment,concealingatthesametime,howeveritholds theseaway()andsosuggestsrising,upsurgence,revealing:"Thephrase,thenot settingever,meansbothrevealingandconcealingnotastwodifferentoccurrencesmerelyjammed together,butasoneandtheSame."[79]Does,Heideggerasks,suchaninsightprohibittheintroduction oftoreplace?Onlywheredenotesmerelyrising,butpreciselyfor HeraclitusitdoesnotsuggestanysuchonesidednessFragment123runs: Heideggersuggestthetranslation: Rising(outofselfconcealing)bestowsfavoruponselfconcealing.[80] Theeventofisasmuchtheeventofrisingintounconcealmentasthatofsuppressinginto

concealmentforallthatcomesforthintoshiningmuchremainsleftbehindinoblivion.Whatis phrasedhereastwoseparateoccurrencesreallyoccursonlyasasimplewhole,andHeraclitus'fragment clearlypointsthisout.Heideggersuggeststhattheofthisfragmentmayrefertothe inFragment54: whichwerenderfollowingHeidegger'shint: Anunapparentjointureismorepowerfulthananapparentone. Mostunapparentofallreignstheinterpenetratingjointureofrevealingandconcealing. Thesuggestionthatsaysifthislatterisconsideredverballyand fromthevantageofselfconcealingalsoprovidesoccasionforaconsiderationoftheroleof ,thefire:everliving,[81]inFragment30,forHeideggerrecognizesinthisphraseoneof Heraclitus'characterizationsofthewonderinspiringclearing.comesfromtheverb,tolive. InordertocometoanunderstandingoftheGreekexperienceoflivingHeideggerpicksouttheroot fromandattemptstocharacterizethewordfromthisperspective:"Linguisticsexplainsthat signifiesanintensification.accordinglymeans'mostdivine,''veryholy','very forceful','mostfiery.'"[82]Heideggercontinuesbyseekingjustwhatliesin"intensification," anddeterminesittoindicatethefullnessandpurityofthecomingtopresenceofthatwhichthe intensificationtouches: signifiesthepurelettingrisewithinappearing,gazingupon,breakinginupon,and advancing,andalltheirways.Theverbmeansrisingintothelight.Homersays, ,"tolive,andthismeanstoseethelightofthesun."[83] ,then,saystheSameasand.ThewholeofFragment30runs: ,,,,' ,,. World,thesameforall,nogodormanmade,butitalwayswas,is,andwillbe,an everlivingfire,beingkindledinmeasuresandbeingputoutinmeasures.[84] Thustheworldisthoughtastheeverliving,whichinturncanbethoughtasfirewhichisnotmerely theglowofaflame,butthe"worlding"oftheworldin thesacrificialfire,theoven'sfire,thecampfire,butalsotheglowofatorch,the scintillationofthestars.In"fire,"lighting,glowing,blazing,softshiningholdsway, andthatwhichopensanexpanseinbrightness.In'fire,"however,consuming,welding, cauterizingextinguishingalsoreign.WhenHeraclitusspeaksoffire,heisprimarily thinkingofthelightinggovernance,thedirectionwhichgivesmeasureandtakesit away.[85] Thispassagebringstheessaybacktothepointfromwhichitbegan:athinkingintothelighting.Here

revealingconcealingandtheclearingorlightingemergeastheSame:thatgatheringwhicheverholds sway.Further,theyshowthemselvesascapableofelicitingthewonderofearlyGreekthought. FromhereHeideggerproceedstopointoutthatthefragmentplacesmenandgods,,anyone notanything,inaspecialrelationtothislighting.Theyremaineverinrelationtothatwhichmakes possibletheeverrising,forthislightingbearsthemalongwithitastheverywayinwhichtheyare: Godsandmenarenotonlylightedbyalightevenifasupersensibleone[ein bersinnliches]sothattheycanneverhidethemselvesfromitindarknesstheyare luminousintheiressence.Thearealight[erlichtet]theyareappropriatedintothe eventoflighting[indasEreignisderLichtungvereignet],andthereforenever concealed.[86] Thispeculiarrelatednesstotheclearingdistinguishesgodsandmortalsfromotherbeings,and, belongingtoit,theylosethemselveswhenitfallsintoforgetfulness.InthewordHeraclitus expressesinlanguagethisspecialrelatednessofmortalstotheclearing,andhe,too,sawhowhumans forgotthisrelatednessandevenindebtednessFragment72runs: , , ,.[87] Heideggertranslatesthefragmentwiththefollowingwords: Fromthattowhichforthemostparttheyareboundandbywhichtheyarethoroughly sustained,the,fromthattheyseparatethemselvesanditbecomesmanifest: whatevertheydailyencounterremainsforeign(initspresencing)tothem.[88] Thus,wemightnote,nothingsoelaborateasahistoryofmetaphysicsisrequiredtobringabouta forgettingofBeinginmosthumans,butthatthisseemsthetimelesswayofmortalexistence.What, however,comestopassintheWest,throughthedevelopmentoftheintologic,istheerectionof astructureofthoughtwhichsystematicallypreventsthinkingfromdwellingintheclearingsinceit prohibitsthoughtfromengagingwithnonbeings. V.Conclusion IhaveemphasizedtheshiftinHeidegger'sthoughtfromafocusonDaseintoafocuson languageasthesiteofBeing.WhilesuchashiftcertainlydoesoccuritshouldnotobscureHeidegger's persistentinterestinthetogethernessofBeingandthehumanbeingaconcernhealsoconsistently findsmotivatingHeraclitus.Boththefirstandlastfragmentscitedinthispaper[89]bringoutthis concernfromtheperspectiveofman'sgoingaboutwithbeings:hecannotcomeintoaccordwiththem ifhedoesnotrecognizetheirsustainingtogethernessandhisplacewithinit.Heideggerclaimsthatthe Westattemptstodealwiththisforeignnessofbeingsbyacquiringevergreaterlogicalandtechnical knowledgeofthem.Inthiswaybeingsbecomepredictableandmanageableforhumanssothata certainharmonyseemsaccomplishedasbeingsaremadetostandattheserviceofthehumanwill. Heideggerseesinthismoderntechnologicalexperienceofbeingsthepossibilitythathumans

themselveswillbecomemerepredictableentitiesbesideothersmanageablebyatechnologicalsystem whichcreatesitsownnecessities.ThroughthesemanufacturednecessitiesBeingwouldassertits poweroverhumans,andhumans,havinglosttheirsenseoftogethernesswithBeing,wouldbecome helplesssubjectsoftechnology. Heideggersketchedoutthisviewofthefuturein1953.[90]Fortyyearslaterthetechnological willhasspreadacrosstheglobeandingraineditselfintodailylifeinmuchthewaythatHeidegger envisioned.Whattechnology,however,doesnotseemtohaveaccomplishedisatotaldominationof Beingandman:thissinglewholeremainstoooverwhelmingtoeversuccumbtothesortof containmentHeideggerenvisioned.hasrevoltedagainstthetechnologicaldemandsmadeonin itinanarrayofenvironmentalproblemswhichareforcingarecognitionthatnatureconcealsgreater powerthanthedesignsoftechnologyreveal.Atthesametimephysicshasdemonstratedthedeep togethernessofallthingsinawaywhichviolatessomeofthebasicassumptionsofananalytic approachtonature.[91]OntheothersideofthewholewhichhumansandBeingformforcesseemto bearisingtocombatthehomogenizationofthehumanbeingwhichthetechnologicalapproach requires.AcrossEurope,forinstance,thereisanincreasedinterestinnearlyforgottendialectsand languagesintheUnitedStateswewitnesstheemphasisonmulticulturalismanddiversity. ThesephenomenasuggestthatmodernBeingisnotsoeasilydescribableastechnological whilemostentitiesmayshowthemselvesinaccordwithsuchagathering,abroadergatheringprevails inwhichphenomenawhichdonotevinceatechnologicalBeingmayemerge.Heideggerforgetsthat whiletheGreekshaveadecisiveinfluenceonshapingtheclearingfortheWesttheydonotdoso withoutthemselvesbeinginfluencedfromtheEast,bothbytheSemitesandtheEgyptians.Thewayin whichbeingsshowedthemselvesamongthesepeoplesstillexercisesaneffectandnotonlytranslated throughtheGreeksonthegatheringwhichprevailsintheWest.CertainlyourtribalheritagefromOld Europebroadensthisclearingevenfurther.ThuswhilethewordsoftheGreeksdominate(not,of course,numerically)ourWesternlanguagesandsoBeing,wedoretainafootholdforquestioningthe technologicalmeaningofBeingasitcomesdowntousfromtheGreeks.

[1]Trs.JohnMacquarrieandEdwardRobinson,(NewYork:Harper&Row,1962).Sein undZeit,sixteenthedition,(Tbingen:MaxNiemeyerVerlag,1986),p.1.Thepagenumbersofthe laterGermaneditionsaregiveninthemarginsofMacquarrieandRobinson'stranslation. ForthemostpartIusethetranslationsintheEnglishworkscited,butoccasionallyIhave alteredthemaccordingtomoreprevalentpracticessoastobringoutthecontinuityofwordchoice apparentintheGermantexts.Seeglossary,p.46,below. [2]Ibid.,p.2. [3]Ibid.,pp.34. [4]"Aristotlehimselfknewtheunityofthistranscendental'universal'asaunityofanalogyin contrasttothemultiplicityofthehighestgenericconceptsapplicabletothings,"ibid.,p.3. [5]Ibid.,p.4.

[6]Ibid.,p.7. [7]"Vorhanden,"tobestrictlydistinguishedfrom"zuhanden,""readytohand."Theformer termsuggeststhatathingisasanisolatedpresence,meaninglessinitself,whichhumanscanapproach orfromwhichtheycanturnaway.Thesecondtermdescribesthingsasbeingnecessarilytiedtoeach other(andDasein)inatotalityofinterdependentmeanings(useful,harmful,etc.).Neitherterm describestheBeingofDasein.On"readytohand"seep.9,belowonthedistinctionbetween "presentathand"and"readytohand,"seep.11. [8]BeingandTime,p.53. [9]GenerallyHeideggerseekstoconsiderallthreeoftheseexistentialiaofequiprimordiality (forexampleonp.203andp.263)sothatweshouldaddherethatdiscourseisconstitutedbystateof mindandunderstandingevenasitconstitutesthem.Keepingthisexplicitequalstatusinmind,my expositionplacesdiscourseinasomewhatmorecentralrolethaneitherstateofmindorunderstanding alone.ThesetwoarepresentedbyHeideggerasbasicallyparallelstructureswhichdiscourseholds togetherbyprovidingtheirmeansofunfolding.Thissubtlepriorityofdiscourseovertheothertwo mainexistentialiasuggeststhateveninthisearlyworkHeideggerispreoccupied(thoughnon thematically)bywhattheGreekscalled. [10]Ibid.,p.134. [11]Ibid.,pp.137138,originalinitalics. [12]Ibid.,p.144. [13]Ibid.,p.148. [14]Ibid.,pp.160161. [15]Ibid.,p.161. [16]Ibid.,p.165. [17]Ibid.,p.156. [18]Ibid.,p.32.Heideggerrefershisreadersto:DeInterpretatione16,MetaphysicaZ4, andEthicaNicomacheaZ. [19]Ibid.,p.34. [20]Ibid.,p.33. Intheirtranslationof"Aletheia"inMartinHeidegger,EarlyGreekThinking,trs.DavidFarrell KrellandFrankA.Capuzzi,(SanFrancisco:Harper&Row,Publishers,Inc.,19751984),Krelland CapuzziprovidethefollowingphilologicalinformationfromT.Gaisford'sEtymologiumMagnum (Oxford,1848),pp.62,51:"=:.isacollateral formof,Iescapenotice,amhidden,unseenorforgottenbyothers.Gaisforddescribes asthatwhichdoesnotsinkinto,thesourceofoblivion,"p.103.Gaisford'setymologyiscited andincorporatedintheNew(9th)editionofLSJ:LiddellScottJones,AGreekEnglishLexicon, (Oxford:ClarendonPress,19401953),64a1112. [21]PublishedareDivisionsOneandTwoofPartOne.Theoriginalprojectenvisagedathird divisiontoPartOneandaPartTwo,alsowiththreedivisions.Someofthematerialcontemplatedfor theseportionshasappearedunderothertitles.Cf.BeingandTime,pp.3940.

[22]BeingandTime,p.219. [23]DielsKranz,DieFragmentederVorsokratiker,(Berlin:Weidmannsche Verlagsbuchhandlung,1951),p.150.MyandHeidegger'stextandnumberingofthefragments followsDielsKranzexceptwhereotherwisenoted. [24]FollowingHeidegger'srenderingofas"denUnverstndigen."TheGreekword exhibitsanalphaprivativeprefixedtotheadjectivewhichderivesfromtheverb,"to send,bring,orsettogether,"and,metaphorically,"toperceive,hear:totakenoticeof,observe, understand,know."TheimageryofbringingtogetherwilllaterplayanimportantroleforHeidegger, seep.20,below. [25]Tr.RalphManheim(GardenCity,N.Y.:Doubleday&Co.,AnchorBooks,1961). EinfhrungindieMetaphysik,(Tbingen:MaxNiemeyerVerlag,1953). [26]BeingandTime,p.161,andp.10,above. [27]Introduction,p.13.("ImWort,inderSprachewerdenundsinderstdieDinge," Einfhrung,p.11.) [28]Ibid.,p.14. [29]Ibid.,p.102. [30]",,Latinlegere,isthesameastheGermanword'lesen'<togather,collect, read>:'hrenlesen,Holzlesen,dieWeinlese,dieAuslese'<toglean,togatherwood,thevintage,the creamofthecrop>'einBuchlesen'<toreadabook>isonlyavariantof'lesen'inthestrictsense, whichis:toputonethingwithanother,tobringtogether,inshort,togatherbutatthesametimethe oneismarkedoffagainsttheother,"Introduction,p.124. [31]Ibid.,p.124.OdysseyXXIV106.Heideggeralsoseesthissenseofatworkin Aristotle'sPhysics,QI,252a13:hetranslates""as"'allorderhasacharacterof bringingtogether,'"Introduction,p.125. [32]Whetheranythingelseperformssuchgatheringremainshereanopenquestionbothwith respecttoHeidegger'sworkasawholeandingeneral.IntheIntroduction,however,Heidegger clearlylimitsBeingtolanguage(cf.p.15,above)andsoequatesitwithasgatheringalthough hedoesnotattributearecognitionofthisequivalencetoHeraclitus. [33]ThislastsentencetakesussomewhatbeyondwhatHeideggerworksoutintheIntroduction ,althoughinessencesuchananalysismaybeseentounderliethediscussionfoundthere.Heidegger makesthisanalysisexplicitin"Logos,"EarlyGreekThinking,pp.7678. [34]Heideggerdoesnotcitehissourceforthefragment,butheclearlyisoperatingwiththetext IhaveadaptedfromT.M.Robinson,Heraclitus,(Toronto:UniversityofTorontoPress,1987),p.10, whichaddstothetraditionaltextandbracketsas"doubtfullyascribable"toHeraclituswhat Heidegger'stranslationandmycitationomitentirely:.. [35]Cf.Robinson,p.11DielsKranz,p.151. [36]Introduction,p.131. [37]Cf.note1,p.15,above. [38]Ibid.,p.129.

[39]Ibid.,p.130. [40]Ibid.FortheGreek,seep.42,below. [41]Introduction,p.170. [42]Heideggerprovidesanobject()forandrenders:"thosewhodonot graspthe,...'arenotabletohearortospeak,'"ibid.,p.132. [43]Ibid.,p.178. [44]Ibid.,p.175. [45]BeingandTime,p.165. [46]HeideggerfindsthisespeciallyinParmenides'Fragment3andthefirstlineofFragment6, seeIntroduction,pp.1689. [47]Introduction,p.192. [48]Cf.MartinHeidegger,"Plato'sDoctrineofTruth,"tr.JohnBarlow,Philosophyinthe TwentiethCentury,Vol.III,eds.WilliamBarretandHenryD.Aiken(NewYork:Harper&Row, 1971),pp.251270.PlatonsLehrevonderWahrheit.MiteinemBriefberden"Humanismus," (Bern:A.Francke,1947),pp.552. [49]Cf.BeingandTime,pp.1656Introduction,pp.6465,1858"Logos,"p.77. [50]Introduction,p.186. [51]Ibid.,p.187. [52]Ibid. [53]Ibid.Inapassageaddedduringthereworkingofthelecturetextforitspublicationin1953 Heideggercontinues:"ThatHegelshouldhavegiventhenameof'logic'towhatisactually metaphysics,i.e.'physics,'recallsbothlogosasabodeofthecategoriesandlogosinthesenseofthe original,"pp.1878. [54]Ibid.,pp.1934. [55]Cf."TheQuestionConcerningTechnology,"tr.,WilliamLovitt"ModernScience, Metaphysics,andMathematics,"trs.,W.B.Barton,Jr.,andVeraDeutsch,bothinBasicWritings,ed. DavidFarrellKrell,(SanFrancisco:HarperCollinsPublishers,1977).Also,"ThePrincipleof Identity,"tr.,JoanStambaugh,IdentityandDifference,(NewYork:Harper&Row,Publishers, 1969)."DieFragenachderTechnik,"VortrgeundAufstze,TeilI,(Pfullingen:VerlagGnther Neske,1954),pp.536thesecondessayisaselectionfrom:DieFragenachdemDing(Tbingen: MaxNiemeyerVerlag,1962),pp.5083Stambaugh'stranslationisfollowedbytheGermantext. [56]Tr.DavidFarrellKrell,(SanFrancisco:Harper&Row,1979).(Pfullingen:Verlag GntherNeske,1961). [57]Untranslated.Gesamtausgabe,Band55,Heraklit,(FrankfurtamMain:Vittorio KlostermannGmbH,1979),pp.3181. [58]Englishtranslationcitedinnote1,p.13,above.VortrgeundAufstze,TeilIII,pp.53 78. [59]Englishtranslationcitedinnote2,p.20,above.VortrgeundAufstze,TeilIII,pp.325. [60]Untranslated.Heraklit,pp.185387.

[61]"Logos,"p.59.DielsKranz,p.161,has"...|"havingrejectedthe traditional""for"".Heideggerdropstheverbentirely,"Bywhatright?Becausethe suffices.Butitnotonlysuffices:itremainsfarmoreproperforthematterthoughthere,and likewiseforthestyleofHeracliteanspeech,""Logos,"p.69.Thecapitalizationofis Heidegger'sadditionIfollowhiscapitalizationshereandthroughout. [62]Robinson,p.37. [63]"Logos,"p.60. [64]Ibid.,p.61.TheGermanreads,"zumSammelngehrtdaseinholendeEinbringen," Vortrge,p.5.KrellandCapuzzimoveEinbringen(tobringin,[inthecitedpassage,"bringsunder shelter"])intoconnectionwithdasBergen(save,salvage,contain,conceal),whichtheyrender"the sheltering"andtowhichHeidegger'sdiscussionimmediatelyturns.InEnglish"sheltering"canboth preservesomethingsoitcanbecomemanifestorconcealitsoitbecomeslost.TheGermanbergen carriesboththeseconnotationsaswell,andalsoexhibitsthesamerootasUnverborgenheit, unconcealment.WithinthisdynamictherenderingofEinbringenas"bringsundershelter,"seems justified. [65]Cf.pp.2324,above. [66]"Logos,"p.66. [67]Ibid.,pp.656. [68]Ibid.,p.66.Iseehereasortofcomingtotermswiththeworldintowhichweare thrown(cf.p.8,above),for"remainsawhichalwaysandonlylaysorletslie whateverisalready,as,gatheredtogetherandlyingbeforeus,"p.67. [69]Cf.,ibid.,p.71whereHeideggeralludestoFragments67and88. [70]Ibid.,p.72. [71]TheEnglishtranslationofDielsKranz'sGermanprovidedbyKrellandCapuzzi. [72]Ibid. [73]"Aletheia,"p.104. [74]Ibid. [75]Ibid.,p.110. [76]Ibid.,p.1101. [77]"dasstndigAufgehende,"theverbaufgehen,literally"togoup,"hasseveralsenses, someclearlyrelevanthere:toselfopen,rise,comeup(ofplants)itisalsousedinthephrase"togoup inflames." [78]"Aletheia,"p.115. [79]Ibid.,p.113. [80]Ibid.Robinsontranslates:"<Athing's?(theworld's)>realconstitutionhasatendencyto concealitself,"p.71.CharlesKahn,TheArtandThoughtofHeraclitus,(Cambridge:Cambridge UniversityPress,1979)givesthemorefamiliarrendering:"Naturelovestohide,"p.33. [81]FollowingHeidegger'ssuggestionthatdoesnotsomuchmodifyasname anewthesame,cf."Aletheia,"p.117.

[82]Ibid.,p.116. [83]Ibid. [84]Robinson,p.25.PhillipWheelwright,Heraclitus(NewYork:Atheneum,1964)comes closertocapturingthemiddlevoiceprobablyoperativeinthelastclausebyrendering "kindlingitselfbyregularmeasuresandgoingoutbyregularmeasures,"p. 37. [85]"Aletheia,"p.117. [86]Ibid.,p.120. [87]DielsKranzhas,following:.Robinsonfindsthisphrase including"doubtfullyascribable"toHeraclitus,p.44. [88]Ibid.,p.121122. [89]Fragments1(pp.1415,above)and72(previouspage). [90]In"TheQuestionConcerningTechnology,"seenote2,p.29. [91]See,forinstance,Bernardd'Espagnat,"TheQuantumTheoryandReality",Scientific American,11/Nov.1979,pp.158181.

BrianBard1993,2012

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