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must say: Hesiod had held day and night distinguished; however, there is ἕν. So understood, day and night do not coincide; but from knowledge of ἕν even the most conspicuous distinction between {GA 15: 92} day and night cannot in the end be accepted as such. There is the one, and if there is success in coming into knowledge of the one (ὁμολογεῖν), then that which is torn asunder in opposition is suffused by the single unity of ἕν. So far as Heraclitus thinks from out of ἕν, he cannot allow the demarcation made between day and night by the most knowledgeable teacher.
HEIDEGGER: You thus distinguish a manifold essence of night. On one hand, you distinguish the night from the daily day, and then you understand night also as the closedness of earth, ...
FINK: ... whereby the closedness of earth is the boundary of the sun's domain. The realm of the sun in her reference to τὰ πάντα is the domain of openness in which day and night are in exchange, ...
HEIDEGGER: ... and day and night in their exchange are still in another night?
FINK: Perhaps.
HEIDEGGER: With my questions, I would only like to get at the place from which you speak of another night.
FINK: If I have spoken of another, more original night, of the nightly abyss in explication of the sun fragment, I did so in preview of the death-life fragments. From there I have viewed the deeper sense of the phenomenon of closed ness of the earth and in a certain way also of the sea as the boundary of the sun's domain. Only when we first consider the relation of life and death will we see how the realm of life is the sun's domain and how a new dimension breaks open with the reference to death. The new dimension is neither the domain of openness nor only the closedness {GA 15: 93} of the earth, although the earth is an excellent symbol for the dimension of the more original night. Hegel speaks of the earth as the elementary individuum into which the dead return. The dimension of the more original night is denoted by death. That dimension, however, is the realm of death, which is no land and has no extension, the no-man's-land, ...
HEIDEGGER: ... that cannot be traversed and that also is no dimension. The difficulty lies in addressing the domain denoted by death.
FINK: Perhaps language in its articulation is at home in the domain that is itself articulated, in the domain of the sun, in which one thing is separated from the other and set into relief against the other, and in which the individual has specific outline. If now, however, we understand ἕν not only in the sense of the dimension of openness, of the brightness of lightning and the πάντα found in it, but also as the more original night, as the mountain range of being [das Gebirg des Seins] which is no countryside, which has no name and is unspeakable—although not in the sense of a limit of language—then we must also take in view a