Φύσις the emerging regress, as holding constant, into presence (“being” as becoming).
The essential occurrence of φύσις, however, is ἀλήθεια.
But unconcealedness and concealment are not interrogated in their ground.
They essentially occur as the first, as ἀρχή.
Therefore the unconcealed itself must come to priority and with it that which presses forth in the domain of perception.
The unconcealed in perceivedness (Parmenides: ταὐτόν), the unconcealed in its visibility (ἰδέα), visibility as constancy of presence (ἐνέργεια).
At the same time: priority of beings themselves in the shift to αἰτία.
Thereby: ἀλήθεια left behind in oblivion.
12. Truth and the true
The true—means that which in each case is experienced and grounded in the unrecognized essence of the true, i.e., in the essence of truth; it is always the same inasmuch as it constitutes the relation to “beings” and allows tarrying in them.
Truth, on the other hand, the essential occurrence of the true, is at times, even if seldom enough, in each case different. And this beingdifferent arises out of the riches of beyng itself.
13. Unconcealedness
is wrested from a concealment and concealedness by way of struggle. Must there be a struggle? (cf. Heraclitus: πόλεμος). According to the type and the originality in which the concealment and its belonging to beyng are questioned, and thus in which beyng itself is questioned, and according to the inceptuality of the disposition and consignment in beyng, out of which the questioning first arises, the unconcealedness and the essence of the “un” can also be thought.
The “un” is indeed the sign of the type of inceptual appropriation of the clearing of beyng and of the consequent interpretation and conceptual formulation.
The mere introduction of the term “unconcealedness” does not accomplish anything; attempts to think thereby “in the Greek manner” do not at all suffice to gain what is essential.