153
Meinong and with which Husserl struggled. δοκεῖν is here not mere imagining, but an accepting grasp.
FINK: Later on, in Plato, δόξα has predominantly the sense of opinion. But ὀρθὴ δόξα [correct opinion], which has no negative sense, is also found in Plato.
HEIDEGGER: We also come across δοκεῖν, in the significance which we have drawn upon for Fr. 27, in Parmenides, when he speaks of δοκοῦντα.
FINK: Thus, in conclusion, we can translate Fr. 27: "When they are dead, something waits for people {248} that they do not arrive at through hope and accepting grasping." That means that a human is repelled by the inaccessibility of the domain of death.
Finally, we go to Fr. 28: δοκέοντα γάρ ό δοκιμώτατος γινώσκει, φυλάσσει· καὶ μέντοι καὶ Δίκη καταλάψεται ψευδῶν τέκτονας καὶ μάρτυρας. Here again, we must not understand δοκέοντα in the negative sense of imagining.
HEIDEGGER: Snell understands δοκέοντα as that which is only a view. I cannot connect this translation with the fragment in any sense.
FINK: I would like to suggest an interpretation as a kind of support for the nonimaginary δοκεῖν of Fr. 27. The δοκιμώτατος is he who grasps most, the one who has the greatest power of grasping.
PARTICIPANT: The δοκιμώτατος is also the one most tested. Perhaps we must view both meanings together.
HEIDEGGER: How does Diels translate Fr. 28?
FINK: "(For) what the most credible witness cognizes, retains, is what is only believable. But certainly Dike will know and also seize the fabricators of lies and witnesses." Instead of "what is believable" one would rather expect "what is unbelievable." I am not of the opinion that δοκέοντα has the sense of what is merely posited and not verified. δόξα in Greek by no means signifies only mere opinion. There is also the δόξα of a hero and of the commander. Here δόξα means the manner of standing in sight of something and not, for example, having an illusion.
PARTICIPANT: δοκιμώτατος is also the one of highest repute ...
FINK: ... but not with the many; rather, with regard to the thinker. The δοκιμώτατος grasped the δοκέοντα, that is, the πάντα {249} as the many entities that shine up, appear, and become graspable in the appearing. The one who grasps the most grasps things in their shining up. I translate φυλάσσει not as "retains them," but as "joins them." The one who grasps the most receives the many entities and joins them. The πολλοί are also related to δοκέοντα in grasping, but they are given over to δοκέοντα and lost in them. They are not able to see the unification, the light, in which the δοκέοντα shine up. The δοκιμώτατος is referred to the appearing things, and he holds them together. He watches over the