Going beyond Plato, we can now say that δοξάζειν is a comportment that is unitarily directed both to what is bodily present and to what making-present re-presents in advance. In brief, this comportment of the δόξα is in itself two-pronged or forked.

I shall provide a diagram, naturally with great reservation. It does not present the matter in a more exact way, but the reverse. It is nevertheless an aid for understanding, simply a scaffolding around the phenomenon, a scaffolding that must be torn down immediately.


The fork has two prongs, of which the second reaches further than the first: making-present has a wider domain, leads further away from us. Now it is the nature of a fork to spike with both prongs. The essence of δόξα is neither the one prong nor the other, but rather: to see someone approaching in the distance as ...; or e.g. to make-present this approaching person in advance as Theaetetus, who could very well be coming.

As building blocks for constructing the essence of δόξα there come into consideration αἴσθησις, μνημονεύειν, and διάνοια (λόγος: what holds the two prongs together and thus makes possible the fork itself. However, the construction only receives its possible blueprint when the new phenomena of μνημονεύειν, of retention, of making-present (i.e. of a comportment that is not only different, but goes further) become visible. These phenomena are thus of decisive importance, although by themselves they do not suffice for building the essential structure.

We immediately see how αἴσθησις and διάνοια, which in the earlier investigation apparently failed to provide what was needed, are enabled, by the phenomenon of making-present, to enter into interrelations which in their specific nature circumscribe the essence of δόξα as σύναψις αἰσθήσεως πρὸς διάνοιαν. Looking back, we now understand why the discussions of αἴσθησις and διάνοια were necessary, that therefore the result of the discussion of the first answer (ἐπιστήμη is αἴσθησις) is not at all merely negative, but is of decisive positive significance for the

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Martin Heidegger (GA 34) The Essence of Truth