149
§97 [189-190]

the clearing-concealing; it is the occurrence of Da-sein, the occurrence of the axis in the turning as self-opening center


96. The inceptual interpretation of beings as φύσις


The meagerness of our capacity for genuine thought is evident in the fact that we no longer appreciate the uniqueness of this projection of beings as φύσις. Instead, we pass it off as something most obvious, since what immediately confronts human thinking is of course "nature."

To say nothing of the fact that at issue here is not at all "nature" (neither as object of natural science, nor as landscape, nor as sensibility), how are we to grasp correctly what is alien and unique in this projection?

In the open realm of φύσις, why did λόγος as well as νοῦς have to be named very early as foundational sites of "being," and why did all knowledge have to be instituted according to them?

The oldest transmitted saying about beings: the aphorism of Anaximander (cf. s. s. 324).


97. Φύσις (τέχνη)


So overpowering is φύσις that νοεῖν and λόγος are experienced as belonging intrinsically to it and even to beings in their beingness (which is not yet grasped as the "general," in the manner of an Idea). Yet no sooner does experience, as original knowledge of beings themselves, develop into a questioning of them than the questioning itself, by withdrawing from beings, must distinguish itself from them and be grasped in a certain sense as autonomous and even, by placing itself before beings, as pro-ducing them. At the same time, however, as a questioning it must seize upon a certain viewpoint, one which can be taken only from what is interrogated itself. Yet how is that possible if beings as such are the first and the last? And what if constancy and presencing (as emergence, ἀλήθεια) are experienced and established as self-emergence, over and against questioning and independent of questioning, and thus not (as is questioning) an accosting of beings and thereby not a proficiency in them, in their beingness, i.e., not a (the) τέχνη? Since φύσις is not τέχνη but indeed what first allows τέχνη to be experienced and seen as such, therefore



4. Lecture course, Der Anfang der abendländischen Philosophie (Anaximander und Parmenides), summer semester 1932 (GA35).


Contributions to Philosophy (of the Event) (GA 65) by Martin Heidegger