4. Harvesting is oriented toward the secured in such a way that, as the unconcealed (and therefore the accessible and graspable), it remains secured.

5. The essence of λέγειν is determined by what is unconcealed as such (i.e., from the unconcealment and protecting that necessarily belongs to it).

6. The essential origin of λέγειν from out of Ἀλήθεια becomes clear when we consider that all ‘harvesting’ is oriented toward ‘beings.’ However, we only first begin to think this when we think the common word ‘beings,’ and when we think it in relation to λέγειν understood in the Greek sense. Beings are what presence from out of themselves: they are what stand within unconcealment and are housed within it as the preserved, the secured, the gathered.

In order to grasp properly the essence that belongs to λέγειν, it is already enough to think- aft er the essence of what is to be harvested and what can be harvested (i.e., ‘beings’).

[379] 7. Thought more carefully and clearly, beings are what stand within unconcealment, having already emerged within unconcealment, while at the same time also being unsecure within it in a certain sense. (Light takes up that which is illuminated, and brings it to appearance against darkening and veiling. However, at the same time, the light must relinquish the illuminated.) What has emerged must be secured within unconcealment. How does this occur? Is it even possible for unconcealment as uncovering to secure? Where? And how?

8. Being needs λέγειν . Does being thereby not become dependent upon the human, if it is indeed the case that λέγειν is that which is ‘human’ about the human?

It remains to be asked: what does ‘dependence’ mean here? Is this dependence a belittling of being? What if being needs λέγειν because it (i.e., being) is the independent? What if this independence of being consists in the fact that being is the originary securer of all, and thus the harvest, and thus the gathering, i.e., the Λόγος ?

9. Because being is the Λόγος, it needs λέγειν . Being needs what guarantees its independence. Here we are thinking within that realm (i.e., the realm of the truth of being) where all relations are completely different from those in the region of beings.

10. In saying 50, Heraclitus says that being is the Λόγος, and he says this by also saying at the same time what the Λόγος is: namely, the Ἕν which, as the Ἕν, is also at the same time πάντα . The Λόγος secures all beings as beings in such a way that, in securing, it allows beings alone to remain beings. This securing is the originary

282    Logic: Heraclitus’s Doctrine of the Logos