106 • The Restriction of Being

If we pay attention to what has been said, then we will discover the inner connection between Being and seeming. But we can grasp this connection fully only if we understand "Being" in a correspondingly originary way, and here this means in a Greek way. We know that Being opens itself up to the Greeks as φύσις. The [77] emerging-abiding sway is in itself at the same time the appearing that seems. The roots φύ- and φά- name the same thing. Φυειν, the emerging that reposes in itself, is φάινεσθαι, lighting-up, selfshowing, appearing. The definite traits of Being that we have cited, if only as a list, and the results of our reference to Parmenides have already given us a certain understanding of the fundamental Greek word for Being.

It would be instructive to clarify the naming force of this word through the great poetry of the Greeks, as well. Here it may be enough to indicate that for Pindar, for example, φύα is the fundamental characteristic of Dasein: τὸ δὲ φυᾷ κράτιστον ἅπαν, that which is from and through φύα is wholly and fully the most powerful (Olympian Ode IX, 100); φύα means what one originally and authentically already is: that which essentially unfolds as having been (das Ge-Wesende), in contrast to the subsequently forced and enforced contrivances and fabrications.5 Being is the fundamental characteristic of the noble and nobility (that is, what has and rests upon a high, essential provenance) . In this connection, Pindar coins the phrase: γένοι᾽ οἷος ἐσσὶ μαθών (Pythian Ode II, 72): "may you come forth as the one who you are by learning?' But for the

5. The word φύα is closely related to φύσις and can be used as a poetic equivalent to it.