Translator's Foreword |
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xv | |
The Inception Of Occidental Thinking: Heraclitus |
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1 | (4) |
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Preliminary concerns: Philosophy as the authentic thinking of the to-be-thought. On the inception of "Occidental" thinking |
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3 | (2) |
Introduction: Preliminary Consideration Of The Inceptual And The Word |
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5 | (30) |
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1 Two stories concerning Heraclitus as introduction to his word |
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7 | (16) |
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a Heraclitus's thinking in the region of fire and strife and in the nearness to play |
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8 | (4) |
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b Heraclitus's word under the protection of Artemis |
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12 | (4) |
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c The obscurity of the thinker Heraclitus |
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16 | (2) |
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18 | (1) |
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1 The reference to 'fire' and 'play' in the two stories concerning Heraclitus |
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18 | (2) |
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2 The to-be-thought in the signs of Artemis: lyre, bow, and torch. The obscurity of the thinker |
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20 | (3) |
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2 The word in the inception of thinking |
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23 | (12) |
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a The 'obscurity' of essential thinking: the essential self- concealing of the to-be-thought (i.e., being) |
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23 | (3) |
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b The essentially oppositional, and dialectical thinking. The unfitting language of dialectic |
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26 | (2) |
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c The form in which the word of Heraclitus's is passed down, and the elucidation of the fragments in terms of the experience of the to-be-thought |
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28 | (3) |
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31 | (6) |
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Regarding the problem of the sameness of what is thought in inceptual and contemporary thinking. The inherited word of inceptual thinking (Heraclitus) and dialectics |
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31 | (4) |
Main Part: The Truth Of Being |
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35 | (102) |
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3 The inception of the inceptual to-be-thought. Fragment 16 |
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37 | (28) |
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a Parenthetical remark on the task of translating |
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37 | (1) |
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b The question pertaining to the 'never submerging thing' and its essential relation to 'concealing' |
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38 | (4) |
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c The characteristics of the foundational word τomicron δupsilonνomicronν and its exposition in the guiding question of metaphysical thinking (Aristotle) |
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42 | (5) |
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d Mindful consideration of the words 'being' and 'is' |
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47 | (2) |
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49 | (1) |
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1 On translation and interpretation: the compulsion into an originary understanding from out of the experienced restiveness of 'the same' |
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49 | (1) |
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2 'Submerging'-thought in a Greek way-and the question concerning the essence of the word |
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50 | (6) |
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3 Elucidation of τomicron δupsilonνomicronν in terms of the structure of the words of the main question of metaphysical thinking (Aristotle, Plato). Concerning the problem of retroactive interpretation: the inceptual thinkers and the later beginning of metaphysics |
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56 | (5) |
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4 The characteristics of the word omicronν. The primacy of the verbal meaning over the nominal meaning (in participles) |
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61 | (4) |
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4 The foundational words of inceptual thinking and their relation to metaphysical thinking and to the thinking of being |
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65 | (18) |
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a The peculiar poverty of inceptually thoughtful utterance in the structure of the words τomicron μη δupsilonνomicronν &piomicronτepsilon and their transformation into 'perpetual emerging'. On the word φupsilonσιζ in inceptual thinking, and on the concept of 'nature.' Note on fragment |
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123 | |
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b The foundational words φupsilonσιζ and ζωη as obtained through the translation. The fundamental meaning of ζην and ζωη in inceptual thinking over and against the concept of 'life' in the metaphysical tradition. Note on fragment |
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30 | (42) |
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c The 'violence' of the translation and the explicit consideration of negation |
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72 | (1) |
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73 | (1) |
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1 The μη δupsilonνomicronν &piomicronτepsilon of Heraclitus's, thought inceptually, and the omicronν of metaphysics |
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73 | (3) |
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2 The inceptually unblemished meaning of φupsilonσιζ as the 'pure emerging' and its essential nearness to ζωη. The essential nearness of 'life' and 'being' in αepsilonιζωomicronν (fragment 30). Rejection of the metaphysical interpretations of the concept of life |
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76 | (7) |
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5 Exposition of the essential connectedness of emerging and submerging. Fragment 123 |
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83 | (14) |
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a The 'contradiction' of emerging and submerging. The failure of logic and dialectic in the face of this 'contradiction' |
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84 | (4) |
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b The standing-still of conventional thinking in the face of the 'irreconcilable,' and the leap into essential thinking. Philological translations as flight in the face of the claim of the saying |
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88 | (4) |
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92 | (5) |
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On the essential relationship of emerging and submerging. Rejection of logical (dialectical) interpretations |
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92 | (5) |
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6 Emerging and submerging. Favor as the reciprocal bestowing of its essence. Notes on fragments 35 and 32 |
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97 | (10) |
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a Emerging, favor, and self-concealing |
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97 | (3) |
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b φιlambda;ια (favor, bestowal) as the reciprocal essential relation of emerging and submerging (self-concealing). φupsilonσιζ as the simple essence of the favor (φιlambda;ια) of the concealing emergence |
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100 | (7) |
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7 φupsilonσιζ as the essential jointure of emerging and submerging (self-concealing) in the reciprocal bestowal of its essence. Indication of the same in emerging and submerging. Fragments 54, 8, and 51 |
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107 | (14) |
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a The inconspicuousness of the jointure of φupsilonσιζ as the unique feature of its revealability. The originarily precious essence of pure emerging |
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108 | (2) |
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b The contra-tension and counter-tension as the essential moment of the jointure. Concerning the difficulty in thinking the counter-striving at one with the jointure: the difference between conventional and essential thinking. The jointure of φupsilonσιζ and the signs of Artemis (bow and lyre). Note on fragment 9 |
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110 | (6) |
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c The inadequacy of logic (dialectic) in the face of the jointure thought in φupsilonσιζ. The two-fold meaning of pix:ric and the questionable 'priority' of emerging |
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116 | (5) |
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8 The essence of φupsilonσιζ and the truth of being. φupsilonσιζ in view of fire and cosmos. αληthetaepsilonιζ thought in the μη δupsilonνomicronν &piomicronτepsilon(φupsilonσιζ) as the dis-closing into the unconcealment of being. Fragments 64, 66, 30, and 124 |
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121 | (16) |
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a Fire and lightning as the enkindling of the lightening. The cosmos as the fitting, inconspicuous jointure and the originary adornment. The same in fire and cosmos: igniting and lightening of the decisive measure-dispensing expanses |
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121 | (8) |
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b αληthetaepsilonιζ as essential inception, and as the essential ground of φupsilonσιζ. The essential relation between unconcealment and self-concealment in φupsilonσιζ, thought inceptually. αληthetaepsilonιζ as the unconcealment of the self-concealing |
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129 | (4) |
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c On the hearing and saying of being in inceptual thinking: Xoyoc and signs. The signs of Apollo as the self-showing of pimic. Fragment 93. On the truth and the word of beyng in Occidental history |
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133 | (4) |
Logic: Heraclitus's Doctrine Of The Logos |
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137 | (4) |
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139 | (2) |
First Section: Logic: Its Name And Its Matter |
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141 | (40) |
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143 | (10) |
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a The logic of thinking and the logic of things |
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143 | (3) |
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b epsilonπιστημη and τepsilonχνη in relation to modern science and technology |
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146 | (3) |
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149 | (1) |
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1 The intimate connection between thinking and things. Logic, pure thinking, and reflection |
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149 | (3) |
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2 Return to the Greek context at work in the naming of the words epsilonπιστημη λomicronγιkappaη and τepsilonχνη |
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152 | (1) |
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2 Logic, epsilonπιστημη τepsilonχνη. The related meanings of epsilonπιστημη and τepsilonχνη. An analysis regarding the questionable relationship between thinking and logic |
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153 | (18) |
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a τepsilonχνη, φupsilonσιζ and epsilonπιστημη. τepsilonχνη (to bring forth, to place-forth) and φupsilonσιζ (to emerge from out of itself) in their relation to unconcealment. A rejection of the interpretation of τepsilonχνη and epsilonπιστημη in terms of the differentiation between theory and practice |
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153 | (3) |
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b Logic as epsilonπιστημη λomicronγιkappaη in connection with epsilonπιστημη φupsilonσιζ and epsilonπιστημη ηthetaιkappaη. On the dominance of reflection |
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156 | (1) |
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157 | (1) |
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1 Logic as the reflection about reflection without an attachment to things. On the power of the self-reflection of subjectivity and pure thinking (Rilke, Holderlin) |
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157 | (4) |
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2 epsilonπιστημη λomicronγιkappaη, epsilonπιστημη φupsilonσιkappaη epsilonπιστημη ηthetaιkappaη |
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161 | (2) |
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c λomicronγomicronζ and ηthetaomicronζ. The universal role of λomicronγomicronζ as ratio and reason in the determinations of the human essence and its consequential consummation in the "will to power" (Nietzsche) |
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163 | (2) |
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165 | (1) |
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3 On the dominance of reflection and subjectivity. The question concerning the depth of pure thinking and the re-turn (Rilke, Holderlin) |
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165 | (3) |
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4 Logic as the doctrine of the assertion (concept, judgment, inference). λomicronγomicronζ, ratio, reason: on the universal meaning of logic in the determination of the human essence. The equating of thinking and logic as the origin of Occidental fate |
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168 | (3) |
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3 Logic and λomicronγomicronζ. The discipline and the matter. Logic and Occidental metaphysics |
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171 | (10) |
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a The origin of the three-fold division of logic, physics, and ethics as the scientific disciplines comprising philosophy, and the fate of Occidental metaphysics |
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171 | (3) |
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b Logic and the inhibiting of the unfolding of the essence of the Λomicronγomicronζ |
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174 | (2) |
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176 | (7) |
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The dominance of the discipline over the matter, and logic as the grounding essence of Occidental philosophy as metaphysics |
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176 | (5) |
Second Section: The Reclusiveness Of The Originary λomicronγomicronζ And The Paths To Approaching It |
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181 | (78) |
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4 Preparation for the listening to the Λomicronγomicronζ |
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183 | (16) |
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a On the meaning of λomicronγomicronζ as speech, saying, and assertion. The necessity of a renewed questioning concerning the inceptual meaning of the Λomicronγomicronζ |
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183 | (3) |
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b Access to the hearing of the Λomicronγomicronζ. The hearkening listening to the Λomicronγomicronζ as an entryway into authentic knowledge. Fragment 50. The question concerning the originary concordance (omicronμomicronλomicronγια). References to fragments 32 and 112 |
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186 | (6) |
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192 | (1) |
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1 λomicronγomicronζ as assertion about beings by way of the idea (epsilonιδomicronζ), and the category in meta-physical thinking (Plato, Aristotle, Kant) |
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192 | (5) |
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2 The return to the pre-metaphysical Λomicronγomicronζ through λomicronγomicronζ as assertion. Fragment 50 |
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197 | (2) |
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5 Three paths toward answering the question: what is the Λomicronγomicronζ? |
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199 | (24) |
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a The first path: the Λomicronγomicronζ as One and all. Access to the Λomicronγomicronζ (as being) through the epsilonν παντα epsilonιν&alphs;ι in fragment 50 |
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199 | (4) |
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b The second path: access to the Λomicronγomicronζ through the original meaning of λepsilonγepsilonιν. The Λomicronγomicronζ as harvest and gathering |
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203 | (2) |
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205 | (1) |
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1 Expanded reconsideration of λomicronγomicronζ within the horizon of the meta-physical doctrine of ideas, and of the to-be-thought pre-metaphysical essence of the Λomicronγomicronζ as the naming of being |
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205 | (6) |
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c The third path: access through the λomicronγomicronζ of the ψupsilonχη. Fragment 45. The question concerning omicronμomicronλomicronγepsolinιν |
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211 | (4) |
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215 | (1) |
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2 A reconsideration of fragments 50 and 45. The Λomicronγomicronζ as the self-disclosing all-uniting One and the original meaning of λomicronγomicronζ and λepsilonγepsilonιν. The Λomicronγomicronζ as the for-gathering that dispenses the origin and thereby retains it |
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215 | (8) |
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6 The absent presence of the Λomicronγomicronζ for the human and the indication of the objectless region of the originary Λomicronγomicronζ |
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223 | (36) |
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a The harmony of fragments 50 and 45. The homological relation of the λomicronγomicronζ of the soul to the Λomicronγomicronζ. omicronμomicronλomicronγepsolinιν as the self-gathering toward the originary forgathering of the Λomicronγomicronζ of being |
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223 | (8) |
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231 | (1) |
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1 The λomicronγomicronζ of the ψupsilonχη as the gathering toward the originary, all-preserving gathering. The erroneousness of psychological views. Fragments 45 and 50. References to fragments 101 and 116 |
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231 | (5) |
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2 A reconsideration of the harmony of fragments 50 and 45. The drawing-in drawing-out of the λomicronγomicronζ of the ψupsilonχη as the relation to beings as such and as a whole. The absent presence of the λomicronγomicronζ for the human |
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236 | (2) |
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b The two-fold relation of the human to beings and to being: the forgotten, concealed presence of being in the everyday use of λomicronγomicronζ. Fragment 72. References to fragments 16, 45, 50, 101, 43, 118, 30, 64 |
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238 | (8) |
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c The apparent contradiction between the Λomicronγomicronζ understood as gathering and understood as what has been 'separated.' Fragment 108. παντων kappaepsilonχωρισμwpsilonνomicronν as the distinct, to-bethought determination of the Λomicronγomicronζ as epsilonν παντα, and as the object-less region of the Λomicronγomicronζ |
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246 | (5) |
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d The Λomicronγomicronζ as the regioning presencing in which and from out of which everything presences and absences, and the originary difference between beings and being |
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251 | (2) |
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253 | (1) |
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3 The ambivalent two-fold of turning-toward and turning-away as the relation of the human to being and beings. The rupture in the two-foldedness of the two-fold and the relational rule of λomicronγomicronζ. Fragment 72. References to fragments 50 and 108 |
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253 | (6) |
Third Section: Retreat Into The Originary Region Of Logic |
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259 | (30) |
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7 On the illumination of being, experienced through inceptual thinking. Fragments 108, 41, 64, 78, 119, 16, 115, 50, 112 |
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261 | (18) |
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a The 'steering vision' and the jointure of the originary forgathering. γνωμη and the Λomicronγomicronζ as the unifying One in the advising, counseling presence of the originary sheltering forgathering |
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261 | (3) |
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b Reconsideration of the omicronμomicronλomicronγepsilonιν of the ψupsilonχη and the interpretation of the self-enriching of the human λomicronγomicronζ as the self-forgathering residing in the presence of the originary λomicronγomicronζ |
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264 | (4) |
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c Knowledge, the true (i.e., the unconcealed), and the Λomicronγomicronζ. The revealing gathering of the concealed toward unconcealment in true Λomicronγomicronζ as the essence of knowledge. The demand and imposition of the Λomicronγomicronζ |
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268 | (11) |
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8 The human, the Λomicronγomicronζ, and the essence and truth of being. Final part of the interpretation of saying 112 |
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279 | (10) |
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a The Λomicronγomicronζ as epsilonν παντα: the originary forgathering presence. On the sameness of the Λomicronγomicronζ and being. The human as safe-keeper of being and the relation of being toward the human: the divining of the event |
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279 | (2) |
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b Summary of the guidelines and perspectives according to which the λomicronγomicronζ, which has yet to unfold inceptually, is to be thought. The truth of being and the fate of metaphysical thinking |
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281 | (8) |
Supplement |
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289 | (10) |
Editor's afterword |
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299 | (4) |
German to English Glossary |
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303 | (4) |
English to German Glossary |
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307 | |