lingering in the open always remains dependent upon the prevalent clearing. What is absent, too, cannot be as such unless it presences in the free space of the clearing.

All metaphysics, including its opponent, positivism, speaks the language of Plato. The basic word of its thinking, that is, of its presentation of the Being of beings, is εἶδος, ἰδέα:: the outward appearance in which beings as such show themselves. Outward appearance, however, is a manner of presence. No outward appearance without light—Plato already knew this. But there is no light and no brightness without the opening. Even darkness needs it. How else could we happen into darkness and wander through it? Still, the opening as such as it prevails through Being, through presence, remains unthought in philosophy, although it is spoken about in philosophy’s beginning. How does this occur and with which names? Answer:

In Parmenides’ thoughtful poem which, as far as we know, was the first to reflect explicitly upon the Being of beings, which still today, although unheard, speaks in the sciences into which philosophy dissolves, Parmenides listens to the claim:

... χρεώ δέ σε πάντα πυθέσθαι
ἠμέν Ἀληθείης εὐκυκλέος ἀτρεμές ἦτορ
ἠδέ βροτῶν δόξας, ταῖς οὐκ ἔνι πίστις ἀληθής.

... but you should learn all:
the untrembling heart of unconcealment, well-rounded,
and also the opinions of mortals
who lack the ability to trust what is unconcealed.

Ἀλήθεια, unconcealment, is named here. It is called well-rounded because it is turned in the pure sphere of the circle in which beginning and end are everywhere the same. In this turning there is no possibility of twisting, distortion, and closure. The meditative man is to experience the untrembling heart of unconcealment. What does the phrase about the untrembling heart of unconcealment