Logos (Heraclitus, Fragment B 50)

All disclosure releases what is present from concealment. Disclosure needs concealment. The Ἀ-Λήθεια rests in Λήθη, drawing from it and laying before us whatever remains deposited in Λήθη. Λόγος is in itself and at the same time a revealing and a concealing. It is Ἀλήθεια. Unconcealment needs concealment, Λήθη), as a reservoir upon which disclosure can, as it were, draw. Λόγος, the Laying that gathers, has in itself this revealing-concealing character. When we can see in Λόγος, how the Ἓν essentially occurs as unifying, it becomes equally clear that this unifying which occurs in the Λόγος remains infinitely different from what we tend to represent as a connecting or binding together. The unifying that rests in λέγειν is neither a mere comprehensive collecting nor a mere coupling of opposites which equalizes all contraries. The Ἓν Πάντα lets lie together before us in one presencing things which are usually separated from, and opposed to, one another, such as day and night, winter and summer, peace and war, waking and sleeping, Dionysos and Hades. Such opposites, borne along the farthest distance between presence and absence, διαφερόμενον,, let the Laying that gathers lie before us in its full bearing. Its laying is itself that which carries things along by bearing them out. The Ἓν is itself a carrying out.

Ἓν Πάντα says what the Λόγος is. Λόγος says how Ἓν πάντα essentially occurs. Both are the Same.

When mortal λέγειν is dispatched to the Λόγος, ὁμολογεῖν occurs. This is assembled in the Ἓν, with its unifying dominance. When ὁμολογεῖν occurs, the fateful comes to pass. However, ὁμολογεῖν is never properly Fate itself. Where do we ever find, not merely things that are fated, but the fateful itself? What is the fateful itself?