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HEIDEGGER: First, I must make a correction regarding the last seminar session. In reference to Heraclitus' word ἕν διαφέρον ἑαυτῷ, at the place in the summary where it says that Hölderlin interprets truth as beauty, I said by mistake that the same thought is to be found in Hegel in the Lectures on the History of Philosophy. This thought appears, rather, in the Lectures on the Philosophy of World History, in Volume III, "The Greek and Roman World" (Lasson edition, p. 570 ff.). "Thus, the sensory is only the appearance of spirit. It has shed finitude, and beauty consists in this unity of the sensory with spirit in and for itself' (p. 575). "The true deficiency of the Greek religion as opposed to the Christian is that in it appearance constitutes the highest form, in general, the whole of the divine, while in the Christian religion appearing obtains only as a moment of the divine" (p. 580). "But if appearing is the perennial form, so the spirit which appears in its transfigured beauty is a thither side of subjective spirit ... " (p. 581 ). Here Hegel thinks the identity of appearing and beauty that is also characteristic and essential for the early Hölderlin. We cannot go into the details of Hegel's elaborations, but I recommend that you sometime reread his Lectures on the Philosophy of World History. Then you will gain another idea of Hegel, who had an inkling of much in Greek thought when, for example, he thinks Apollo as the knowing god, and the god of knowledge, as the eloquent, prophesying, {198} foretelling god, as bringing everything concealed to light, as the god looking into the darkness, as the god of light, and when he thinks the light as what brings everything to appearance.
Aside from that, I have still another omission to correct. We have spoken of the three moments of the logical in Hegel in the last session, the abstract-intelligible, the dialectical, and the speculative. But what have we omitted thereby?
PARTICIPANT: We have no longer asked about what we understand by the speculative in regard to our own procedure in distinction to Hegel. For the question about the meaning of the speculative in Hegel came up when one of the participants characterized our attempt to think by starting out from Heraclitus with the expression, a speculative leap.
HEIDEGGER: We will talk about this problem later. For the moment, let us remain within Hegel's philosophy. We followed Hegel's text with