The disastrous blazes that follow are all only the consequence of that burning and blazing of presumptuous mismeasurement. However, the extinguishing of the conflagration does not yet eradicate hubris, nor does it even hit upon it or consider it. The conflagration will only be extinguished through the hearkening listening to the Λόγος. When this listening-to comes about, there one finds authentic knowledge, i.e., τὸ σοφόν—and with it, the to-be-known and the already-known within it are manifest. It is of course difficult for the experienced and far-thinking human to recognize properly the singularity of authentic knowledge and the to-be-thought. About this, much is said, and much is discovered. In fragment 108, Heraclitus says the following about it:

ὁκόσων λόγους ἤκουσα, οὐδεὶς ἀφικνεῖται ἐς τοῦτο, ὥστε γινώςκειν ὅτι σοφόν ἐστι πάντων κεχωρισμένον.

Of the many assertions I have (already) heard, none arrives at the recognition that authentic knowledge and what is to-be-known within it are something differentiated from all else.

However, as we have heard, the to-be-known is what the Λόγος says. And this is set apart in its own unique place. However, it is not something separate: on the contrary, it is the near in all nearness. However, as such, it is inimitably singular and incomparable, and is not reachable through any mediation, nor capable of being detected through any direct or indirect equating. In its state of difference, this sole to-be-known is only accessible when the soul follows its far-reaching λόγος, instead of its customary paths and ways. The λόγος of the soul, within which alone ὁμολογεῖν comes about, is that drawing-in drawing-out that is oriented toward the free—it is authentic harvesting which, the more directly and purely [394] it adheres to itself, the more it gathers and the more it expands. That is why Heraclitus can claim the following in fragment 115:

ψυχῆς ἐστι λόγος ἑαυτὸν αὔξων.

To the soul belongs a harvesting that enriches itself.

It therefore does indeed appear as though the soul must build upon itself and follow its paths and ways in order to enrich itself. However, we must nevertheless consider that what is spoken of here is the λόγος of the soul (i.e., of that which draws out toward the Λόγος). And it is this λόγος, and not the self-serving and self-absorbed soul, which, as λόγος, becomes richer through its λέγειν (insofar as this constitutes ὁμολογεῖν). To the extent that λέγειν gathers itself toward the Λόγος in a hearkening way by giving itself up to it and listening solely to it, it

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Heraclitus (GA 55) by Martin Heidegger