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of day and night that replaces Hesiod's differentiation of day and night here. Rather, Heraclitus speaks out of the knowledge of ἕν when he says that the partition of day and night contradicts the fundamental character of being.

HEIDEGGER: Hesiod belongs to the people who are named in Fr. 72: καὶ οἷς καθ᾽ ἡμέρην ἐγκυροῦσι, ταῦτα αὐτοῖς ξένα φαίνεται. "And those things with which they jostle every day seem strange to them." Hesiod jostles daily with the distinction of day and night.

FINK: Day and night are for him the most daily and the most nightly ...

HEIDEGGER: ... but it remains strange to him in what they actually are, when thought from ἕν.

FINK: If we finally view the Helios and the day/night fragments together, we can say the following. The heaven-fire of the sun behaves similarly toward everything that has continuence by the sun's passage, as the lightning toward πάντα. The sun gives light, outline and growth and brings the time for everything that grows. The sun is determined in her passage by μέτρα, which has to check her, because she is otherwise brought to account by the helpmates of Dike. The sun also determines the μέτρα for the increase and growth of things. She will not overstep the μέτρα but will remain within her domain of power, which is confined by the four τέρματα. The deeper meaning of Dike still remains obscure for the present. Till now, Dike is clear only as a power superior to the power of Ἥλιος. Although Ἥλιος and Zeus are the highest powers on earth, Ἥλιος has a power on the earth that overpowers brightness. The μέτρα of Ἥλιος have been explained to us in a three-fold sense. First we distinguish the μέτρα of the sun's course, second the μέτρα of things under the sun's course and third the μέτρα, which encircle the entire domain of the sun's brightness. Reference to Fr. 3 has shown us the structure of the emplacement of Ἥλιος in the brightness proper to him. Fr. 6 thinks the daily newness and always-the-sameness of the sun together. The one φύσις of day is the same φύσις also with respect to the well known distinction of good and bad, propitious and unpropitious days. We must take all these thought motifs together, without rashly identifying them. Still it becomes constantly more difficult for us to hold in view the manifold of relations. This difficulty already shows itself in reference to the differences of the immediate phenomena we have considered and the paths of thought determined by them.


Martin Heidegger (GA 15) Heraclitus Seminars