Being essentially unfolds as φύσις. The emerging sway is an appearing. As such, it makes manifest. This already implies that Being, appearing, is a letting-step-forth from concealment. Insofar as a being as such is, it places itself into and stands in unconcealment, ἀλήθεια. We thoughtlessly translate, and this means at the same time misinterpret, this word as “truth.” To be sure, one is now gradually beginning to translate [78|109] the Greek word ἀλήθεια literally. But this is not much use if immediately afterwards one again understands “truth” in an entirely different, un-Greek sense and reads this other sense into the Greek word. For the Greek essence of truth is possible only together with the Greek essence of Being as φύσις. On the grounds of the unique essential connection between φύσις and ἀλήθεια, the Greeks could say: beings as beings are true. The true as such is in being. This says that what shows itself in its sway stands in the unconcealed. The unconcealed as such comes to a stand in showing itself. Truth, as un-concealment, is not an addendum to Being.

Truth belongs to the essence of Being. To be a being—this implies to be made manifest, to step forth in appearing, to set itself forth, to pro-duce something <sich hin-stellen, etwas her-stellen>. Not-Being, in contrast, means to step away from appearance, from presence {Anwesenheit}. The essence of appearance involves this stepping-forth and stepping-away, this hither and hence in the genuinely demonstrative, indicative sense. Being is thus dispersed into the manifold beings. These display themselves here, there, and everywhere as what is close by in each instance. As what appears, what is gives itself an aspect, δοκεῖ.⁶ Δόξα means aspect, namely, the respect in which one stands.

6. Δοκεῖν is usually translated “to seem,” and the related noun δόξα is often translated as “seeming” or “opinion.”