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PARTICIPANT: The relationship of the lightning movement and the movement of entities is no relationship of effect. When it was said that the lightning movement that brings-forth-to-appearance passes into the movement of things, no causal relationship is intended between the movement that brings-forth and the movement of what is brought-forth. Rather, that which stands here in the problem-horizon is the difference between movement in being and movement in entities, specifically between movement in unconcealing and movement in what is unconcealed.
FINK: We distinguish the lightning outbreak of light, as movement of bringing-forth, and the coming-forth in it of every specific entity in its movement. The instantaneousness of lightning is an indication of an impermanence. We must understand lightning as the briefest time, precisely as the instantaneousness that is a symbol for the movement of bringing-forth, not itself in time but allowing time.
HEIDEGGER: Isn't lightning eternal, and not merely momentary?
FINK: The problem of the movement that brings-forth, in its relationship to the movement of what is brought-forth, we must think in the nexus of lightning, sun, fire, and also the seasons, in which time is thought. The fiery with Heraclitus must be thought in more aspects, for example, the fire in the sun and the transformations of fire (πυρός τροπαί). Fire, which underlies everything, is the bringing-forth that withdraws itself in its transformations as that which is brought-forth. I would like to bring πάντα διὰ πάντων in Fr. 41 into connection with πυρὸς τροπαί. {GA 15: 23} Lightning is the sudden burst of light in the dark of night. If now the lightning is perpetual, it is a symbol for the movement of bringing-forth.
HEIDEGGER: Are you opposed to an identification of lightning, fire, and also war?
FINK: No, but the identification here is one of identity and nonidentity.
HEIDEGGER: We must then understand identity as belonging-together.
FINK: Lightning, fire, sun, war, λόγος, and σοφόν are different lines of thinking on one and the same ground. In πυρός τροπαί the ground of everything is thought, which, changing itself over, shifts into water and earth.
HEIDEGGER: Thus, you mean the transformations of things with respect to one ground.
FINK: The ground meant here is not some substance or the absolute, but light and time.
HEIDEGGER: If we now stay with our source material and especially with the question concerning διὰ in Fr. 41, can't we then determine διὰ from steering (οἰακίζειν)? What does steering mean?