55 INT. II
Being and Time

For manifestly space and time must be able to show themselves in this way—they must be able to become phenomena—if Kant is claiming to make a transcendental assertion grounded in the facts when he says that space is the a priori "inside-which" of an ordering.1

If, however, the phenomenological conception of phenomenon is to be understood at all, regardless of how much closer we may come to determining the nature of that which shows itself, this presupposes inevitably that we must have an insight into the meaning of the formal conception of phenomenon and its legitimate employment in an ordinary signification.—But before setting up our preliminary conception of phenomenology, we must also, define the signification of λόγος so as to make clear in what sense phenomenology can be a 'science of' phenomena at all.


B. The Concept of the Logos

In Plato and Aristotle the concept of the λόγος has many competing significations, with no basic signification positively taking the lead. In fact, however, this is only a semblance, which will maintain itself as long as our Interpretation is unable to grasp the basic signification properly in its primary content. If we say that the basic signification of λόγος is "discourse",2 then this word-for-word translation will not be validated until we have determined what is meant by "discourse" itself. The real signification of "discourse", which is obvious enough, gets constantly covered up by the later history of the word λόγος, and especially by the numerous and arbitrary Interpretations which subsequent philosophy has provided. Λόγος gets 'translated' (and this means that it is always getting interpreted) as "reason", "judgment", "concept", "definition", "ground", or "relationship".3 But how can 'discourse' be so susceptible of modification that λόγος can signify all the things we have listed, and in good scholarly usage? Even if λόγος is understood in the sense of "assertion", but of "assertion" as 'judgment', this seemingly legitimate translation may still miss the fundamental signification, especially if "judgment" is conceived in a sense taken over from some contemporary 'theory of judgment'. Λόγος does not mean "judgment", and it certainly does not mean this primarily—if one understands by "judgment" a way of 'binding' something with something else, or the 'taking of a stand' (whether by acceptance or by rejection).

1 Cf. Critique of Pure Reason, 'Transcendental Aesthetic', Section I, p. 34.

2 On λόγος, 'Rede', etc., see note 3, p. 47, H. 25 above.

3 '... Vernunft, Urteil, Begriff, Definition, Grund, Verhältnis.'