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means here. Also, we may not separate the content of time from the form of time. The character of bringing belongs to time. In our language we also say: time will tell.17 So long as we understand time as bare succession, bringing has no place.
FINK: In order to win an understanding of the maturation character of the seasons, we must disregard homogenous time, which one represents as a line and as bare succession and in which the time content is abstracted. Such an abstraction is impossible with the seasons.
HEIDEGGER: Fr. 100 places us before different questions. To what extent may one take the seasons together with πάντα? How must time be thought, if one wishes to speak of it here, especially if one says of it that it brings. We must simply get clear to ourselves in what sense time brings. {GA 15: 64}
FINK: In this, it is necessary not to think time as a colorless medium in which things swim about. Rather, we must seek to understand time in reference to the γίγνεσθαι of πάντα.
HEIDEGGER: We must think time together with φύσις.
FINK: Presently, we stand before the question whether Fr. 100 is able to give us still further references to the matter that we attempt to think, or whether it is not more appropriate to revert first to Fr. 94.
HEIDEGGER: The 2500 years that separate us from Heraclitus are a perilous affair. With our explication of Heraclitus' fragments, it requires the most intense self-criticism in order to see something here. On the other hand, it also requires a venture. One must risk something, because otherwise one has nothing in hand. So there is no objection to a speculative interpretation. We must therefore presuppose that we can only have a presentiment of Heraclitus, when we ourselves think. Yet, it is a question whether we still can measure up to this task.
17. "... die Zeit bringt mit sich bzw. die Zeit wird es bringen." Literally, "time brings with itself, that is, time will bring it." (Tr.)