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πάντα to πόλεμος has already indicated itself to us in Fr. 80, where ἔρις is mentioned. Now war, that is, strife, is named father and king {GA 15: 45} of all things. As the father is the source of children, so is strife, which we must think together with ἕν as lightning and fire, the source of πάντα. The connection of πόλεμος as father to πάντα repeats itself in a certain way in the relationship of πόλεμος as sovereign to πάντα. We must bring βασιλεύς [king] into association with the steering and directing of lightning. As lightning tears open the field of πάντα and works there as the driving and reigning, so war as ruler directs and reigns over πάντα.
HEIDEGGER: When he speaks of father and ruler, Heraclitus grasps in an almost poetic speech the sense of the ἀρχή [ultimate principle] of movement: πρῶτον ὅθεν ἡ ἀρχὴ τῆς κινήσεως. The origin of movement is also the origin of ruling and directing.
FINK: The phrases πόλεμος πάντων πατήρ and πάντων βασιλεύς are not only two new images; rather, a new moment in the relatedness of ἕν and πάντα comes to speech in them. The way that war is the father of πάντα is designated in ἔδειξε [established, brought to light]; the way that war is king of πάντα is said in ἐποίησε [made].
Fr. 90 mentions the reference between πάντα and the exchange of fire: πυρός τε ἀνταμοιβὴ τὰ πάντα καὶ πῦρ ἁπάντων.10 Here ἕν is addressed by name as fire, as it was formerly designated as lightning. The relationship between fire and πάντα does not have the character here of bare γένεσις, of bring-about or bringing-forth (making), but rather the character of exchange.
HEIDEGGER: The talk of exchange as the way that fire as ἕν relates itself to πάντα has the appearance of a certain leveling. {GA 15: 46}
FINK: This appearance is perhaps intended. Fr. 110 offers itself now for consideration. It runs: ὥρας αἳ πάντα φέρουσι "The seasons which bring πάντα." Till now we have heard of steering and directing, showing and making, and now Heraclitus speaks of a bringing. The hours, that is, the times, bring πάντα. Therewith, time comes into ἕν in an express manner. Time was already named in a covert manner in lightning, and is also thought in the seasonal times of fire and in the sun. πάντα are what is brought by the times.
HEIDEGGER: Do you lay more emphasis on time or on bringing?
FINK: I am concerned with the very connection between them. But we must still leave open how time and bringing are here to be thought.
HEIDEGGER: Bringing is an important moment which we must later heed in the question concerning dialectic in συμφερόμενον [something that is brought togεther] and διαφερόμενον [something that is brought apart].
FINK: In Fr. 102, πάντα is viewed in a two-fold manner. It runs: τῷ μὲν θεῷ καλὰ πάντα καὶ ἀγαθὰ καὶ δίκαια, ἄνθρωποι δὲ ἃ μὲν ἄδικα ὑπειλήφασιν ἃ δὲ δίκαια. Diels translates: "For god everything is beautiful,
10. Diels translates: "Alternate change: of everything for fire and of fire for everything."