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FINK: If we now start out from coming-forth, coming-forth-to-appearance [Zum-Vorschein-Kommen], wherein you see the Greek meaning of γινομένων as thought in γένεσις, then we also have a reference to the brightness and gleam of lightning in which the individual thing stands and flashes up. Then we would have the following analogical correlation: as lightning on a dark night lets us see everything individual in its specific outline all at once, so this would be in a short time span the same as that which happens perpetually in πῦρ ἀείζωον [ever-living fire] in Fr. 30. The entry of entities in their determinateness is thought in the moment of brightness. Out of Fr. 64 comes τὰ πάντα out of Fr. 41 comes πάντα διὰ πάντων; and out of Fr. 1, γινομένων πάντων κατὰ τὸν λόγον. Earlier we tried to discern {GA 15: 21} the movement of lighting in the lightning bolt. Now we can say that it is the movement of bringing-forth-to-appearance. But bringing-forth-to-appearance, which lightning accomplishes in entities, is also a steering intervention in the moving of things themselves. Things are moved in the manner of advancing and receding, waxing and waning, of local movement and alteration. The movement of lightning corresponds to the moving of ἓν τὸ σοφόν. The steering movement is not thought with respect to the lightning, or with respect to ἓν τὸ σοφόν, but with respect to the efficacy of the lightning and of ἓν τὸ σοφόν, which effects bringing-forth-to-appearance and continues to effect things. The movement of steering intervention in the moving of things happens in accord with the λόγος The movement of things that stand in the brightness of lightning has a wisdomlike nature that must, however, be distinguished from the movement that issues itself from σοφόν. Fr. 41 does not concern itself only with the relatedness of the one and the many that appear in the one, but also with the efficacy of the one in reference to τὰ πάντα, which comes to expression in πάντα διὰ πάντων. It could be that λόγος in Fr. 1 is another word for σοφόν in Fr. 41, for Κεραυνός in Fr. 64, as well as for πῦρ [fire] and πόλεμος [war]. πόλεμος is the πάντων βασιλεύς [king of everything], the war that determines the antithetical movement of things that stand in the sphere of appearance.
HEIDEGGER: Do you wish to say that what is meant by γένεσις in γινομένων γὰρ πάντων serves to determine more closely the διὰ of Fr. 41? Do you then understand διὰ causally? {GA 15: 22}
FINK: In no way. I would only like to say that lightning, which tears open the dark of night and, in its gleam, lights up and lets all individual things be seen, at the same time is also the mobile power of γένεσις in the manner of διὰ; and that this movement passes into the movements of things. Like the lightning, the λόγος of Fr. 1 also relates to τὰ πάντα. The movement of λόγος, which brings-forth and establishes, steers and determines everything, corresponds to the lightning movement that brings-forth.