The Anaximander Fragment
that it has to do with human relations, is also true of ruoche. But we shall take advantage of the obsolescence of the word by adopting it anew in its essential breadth; we will speak of τίσις as the reck corresponding to δίκη, order.
Insofar as beings which linger awhile do not entirely dissipate themselves in the boundless conceit of aiming for a baldly insistent subsistence, insofar as they no longer share the compulsion to expel one another from what is presently present, they let order belong, διδόναι δίκην. Insofar as beings which linger awhile give order, each being thereby lets reck belong to the other, lets reck pervade its relations with the others, διδόναι. καὶ τίσιν ἀλλήλοις. Only when we have already thought τὰ ἐόντα as what is present, and this as the totality of what lingers awhile, does ἀλλήλοις receive the significance thought for it in the fragment: within the open expanse of unconcealment each lingering being becomes present to every other being. So long as we do not think of the τὰ ἐόντα, the ἀλλήλοις remains a name for an indeterminate reciprocity in a chaotic manifold. The more strictly we think in ἀλλήλοις the manifold of beings lingering awhile, the clearer becomes the necessary relation of ἀλλήλοις to τίσις. The more unequivocally this relation emerges, the more clearly we recognize that the διδόναι. τίσιν ἀλλήλοις, each one giving reck to the other, is the sole manner in which what lingers awhile in presence lingers at all, i.e. διδόναι δίκην, granting order. The καί between δίκην and τίσιν is not simply the vacuous conjunction "and." It signifies the essential process. If what is present grants order, it happens in this manner: as beings linger awhile, they give reck to one another. The surmounting of disorder properly occurs through the letting-belong of reck. This means that the essential process of the disorder of non-reck, of the reckless, occurs in ἀδικία:
διδόναι αὐτὰ δίκην καὶ τίσιν ἀλλήλοις τῆς ἀδικίας
—they let order belong, and thereby also reck, to one another (in the surmounting) of disorder.
To let belong is, as the καί suggests, something twofold, since the essence of ἐόντα is dually determined. Whatever lingers awhile comes