The Anaximander Fragment

Meanwhile, the thoughtlessly uttered "injustice of things" has been clarified by thinking the essence of what lingers awhile in presence as the disjunction in lingering. The disjunction consists in the fact that whatever lingers awhile seeks to win for itself a while based solely on the model of continuance. Lingering as persisting, considered with respect to the jointure of the while, is an insurrection on behalf of sheer endurance. Continuance asserts itself in presencing as such, which lets each present being linger awhile in the expanse of unconcealment. In this rebellious whiling whatever lingers awhile insists upon sheer continuance. What is present then comes to presence without, and in opposition to, the jointure of the while. The fragment does not say that whatever is present for the time being loses itself in disjunction; it says that whatever lingers awhile with a view to disjunction διδόναι δίκην, gives jointure.

What does "give" mean here? How should whatever lingers awhile, whatever comes to presence in disjunction, be able to give jointure? Can it give what it doesn't have? If it gives anything at all, doesn't it give jointure away? Where and how does that which is present for the time being give jointure? We must ask our question more clearly, by questioning from within the matter.

How should what is present as such give the jointure of its presencing? The giving designated here can only consist in its manner of presencing. Giving is not only giving-away; originally, giving has the sense of acceding or giving-to. Such giving lets something belong to another which properly belongs to him. What belongs to that which is present is the jointure of its while, which it articulates in its approach and withdrawal. In the jointure whatever lingers awhile keeps to its while. It does not incline toward the disjunction of sheer persistence. The jointure belongs to whatever lingers awhile, which in turn belongs in the jointure. The jointure is order.

Δίκη, thought on the basis of Being as presencing, is the ordering and enjoining Order. Άδικία, disjunction, is Disorder. Now it is only necessary that we think this capitalized word capitally—in its full linguistic power.

Whatever lingers awhile in presence comes to presence insofar as it lingers; all the while, emerging and passing away, and the jointure of


Martin Heidegger (GA 5) Early Greek Thinking