away of it, that which has been moved away always unfolds toward other things from out of its region, and into the region of the other objects. We only pay attention to the things themselves and their different, given localities, as though these were also something thing-like, present-to-hand, and capable of being differentiated. However, it is always the case that a κεχωρισμένον is, according to its essence, first and foremost not only something that has been moved-away, but is rather what appears from out of a (and indeed its) region. In order to get the above-named essential connections into proper view, more is needed than merely to trace, in an argumentative way, cutting-off and separating back to their preconditions. Th inking in this way, one could simply say that even in the separating of one thing from another there remains a relation between the two: namely, that the one is bound to the other—for how could  things that have absolutely no relation even be cut off from one another? The ‘away from one another’ of things is still, and necessarily, a relation of being ‘toward one another.’ διαίρεσις, as the Greeks already knew, is still, and always, σύνθεσις. Nevertheless, as we have said, for the understanding of the Greek essence of χωρίζειν and κεχωρισμένον, formally empty argumentation like the following does not suffice: even separating is still a connecting and relating. It is much more important that we bring into view what is properly essential to regions and regioning so that we may think χωρίζειν and κεχωρισμένον exclusively with regard to these.
Ultimately, however, the understanding of fragment 108 necessitates one other, and more essential, step: for κεχωρισμένον is not here being said about any random thing. In fact, it is not even being said about a thing at all—it is neither said of a being, nor of beings as a whole, but rather of the Λόγος itself, which is the originary sheltering forgathering of beings as a whole. In a word, it is said of being. The Λόγος is λέγων : forgathering, uniting, retaining beings as a whole and granting their sojourn. It is not the case that the Λόγος is all of this additionally: rather, the Λόγος is all of this by virtue of being the Λόγος. In order to recognize that with this essential look at the Λόγος we arrive at the essential connection between the Λόγος and χώρα in the sense of “region,” we need only to continue on in this vein without being prejudiced by common interpretations and translations. However, since the task is to think being itself, we must not now think of merely spatial relations. χώρα is the self-opening, approaching expanse. It is now said of the Λόγος that it is  κεχωρισμένον. Translating this as ‘cut-off,’ ‘detached,’ or