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a phenomenon that had not been treated till now in regard to ἕν and πάντα: the standing open of gods and humans. You called the open-standing relationship between gods and humans a representative of the relatedness of ἕν and πάντα.
FINK: With this, the oocp6v-character of ἕν is foreshadowed. The ἕν is gathering unity in the manner of λόγος and σοφόν. We may not interpret the σοφόν-character of ἕν as knowledge. In it, the moment of understanding reference of ἕν to πάντα is thought. In the light-character of lightning, sun, and fire, we first have a foreshadowing of the σοφόν-character of ἕν. But we must also warn against an explication of ἕν as world-reason and as the absolute.
HEIDEGGER: Let me just characterize your way of thinking. You prepare the understanding of σοφόν or πῦρ φρόνιμον [sagacious fire] in Fr. 64a in a departure from lightning, from sun, from the seasons, from fire, light, radiance, and shine. In this manner, it is somewhat more difficult to make the transition from the thingly reference of ἕν as lightning, sun, and fire, to πάντα, over to the open-standing reference of gods and humans to each other, which the reference of ἕν τὸ σοφὸν to πάντα represents. Your way of Heraclitus interpretation starts out {182} from fire toward λόγος; my way of Heraclitus interpretation starts out from λόγος toward fire. A difficulty is hidden behind that which is still not unraveled by us, but which we have already touched on in various forms. For your interpretation of the mutual relationship of gods and humans you have drawn upon Hölderlin as a comparison, that is, firstly on "Hyperion's Song of Fate," in which the gods are separated from humans and are not referred to one another.
FINK: Without fate, like the sleeping infant, breath the heavenly ones. This poem speaks of the gods' indifference toward humans.
HEIDEGGER: You have then interpreted Hölderlin a second time, and alluded to one verse out of "Mnemosyne," which expresses the reverse thought, that the immortals have need of mortals. Still, both poems of Hölderlin stand close by one another. The thought of "Mnemosyne" is already found in the "Rhine Hymn" (Strophe 8), in which it says that the gods stand in need of "heroes and humans I And other mortals." This noteworthy concept of standing in need concerns only the reference of gods to humans in Hölderlin. Where does the rubric of "need" occur as term in philosophy?
FINK: With Hegel in the writing "The Difference of Fichte's and Schelling's System of Philosophy" (1801), in which Hegel speaks of the "need of philosophy."
HEIDEGGER: Thus, in the same time that Hölderlin lived in Frankfurt. In the question about that which Hegel and Hölderlin call "need," we have an essential document for their conversation in this regard-for the conversation that otherwise is an obscure problem. With