From out of such an understanding of the Λόγος the originary ‘logic’ grows, which can teach the more originary essence of thinking.

Human λόγος is the relation to being, i.e., to the Λόγος. It is this relation that determines the essence of the human. This essence unfolds its richness from out of itself. Heraclitus says (in saying 115): ψυχῆς ἐστι λόγος ἑαυτὸν αὔξων. We translate: “To the drawing-in drawing-out belongs a gathering, which enriches itself from out of itself.” The self-enrichment of human λόγος is grounded upon the fact that it is itself the relation to the Λόγος, that it remains pointed toward this, and therefore receives its own λόγος -like essence—that is, it receives its self—from out of the Λόγος. Being a self is the state of being addressed by the Λόγος, being forgathered in its presence from out of its forgathering. The essence of the human rests within itself when it rests in a drawing-out drawing-in within the presence of the Λόγος. However, initially and for the most part, the human remains inclined toward beings, and in such a way that he believes to have found his refuge within them: that is, he thinks he has found refuge within the real understood in a contemporary way as that which acts and that which has been acted upon. The human is dispersed and dissipated in beings. It is for this reason that he does not attend to being. Moreover, it also always appears as though being is given to the human through and within beings. For, apparently, beings ‘are’ the same as ‘being,’ at least according to conventional wisdom. Beings assert themselves as ‘being,’ owing entirely to the way in which the human, to all appearances and in a way that renounces his nearness to being, remains allied with beings. In all of this, however, the Λόγος is already present, while nevertheless remaining absent. However, most especially, the human does not hold himself in proper knowledge (i.e., τὸ σοφόν) of the Λόγος. As such, the knowledge of the authentic to-be-known remains foreign to him. Authentic knowledge consists of attentive listening to the Λόγος (i.e., of ὁμολογεῖν). Authentic knowledge of the Λόγος and the preparing in advance of every human λόγος, which comes into its essence as ὁμολογεῖν—this preparatory [359] knowledge of the originary Λόγος is the originary ‘logic.’ Here, ‘logic’ means: to stand within the Λόγος as the presence of the originary forgathering.

c) Knowledge, the true (i.e., the unconcealed), and the Λόγος. The revealing gathering of the concealed toward unconcealment in true λόγος as the essence of knowledge (σοφία). The demand and imposition of the Λόγος

A saying of Heraclitus’s that was mentioned earlier, although only in passing, can now assist us in gathering together what has been said up to this point and

268    Logic: Heraclitus’s Doctrine of the Logos