But there is a restriction that pertains to all this, one that at the same time shows the state of affairs in its essential fullness. Δόξα is the respect <Ansehen> in which someone stands, and in a wider sense, the aspect <Ansehen> that each being harbors and displays in its look <Aussehen> (εἶδος, ἰδέα). A city offers a grand vista. The view that a being has in itself, and so first can offer from itself, lets itself then be apprehended at this or that time, from this or that viewpoint. The vista that offers itself alters with each new viewpoint. Thus, this view is also one that we take and make for ourselves. In experiencing and busying ourselves with beings, we constantly construct views for ourselves from their look. This often happens without our looking closely at the thing itself. Along some pathway or other, and on some ground or other, we arrive at a view about the thing. We construct an opinion for ourselves about it. Thus, it can happen that the view that we adopt has no support in the thing itself. It is then a mere view, an assumption. We assume a thing to be thus or thus. Then we are only opining. To assume or accept, in Greek, is δέχεσθαι. [Accepting remains related to the offer of appearing.]⁷ Δόξα, as what is assumed to be thus or thus, is opinion.

We have now reached our goal. Because Being, φύσις, consists in appearing, in the offering of a look and of views, it stands essentially, and thus necessarily and constantly, in the possibility of a look that precisely covers over and conceals what beings are in truth, that is, in unconcealment. This aspect in which beings now come to stand is seeming in the sense of semblance. Wherever there is unconcealment of beings, there is the possibility of seeming, and conversely: wherever beings stand in seeming, and take a prolonged and secure stand there, seeming can break apart and fall away.

7. In parentheses in the 1953 edition. Heidegger’s annehmen can mean either “assume” or “accept,” so we have translated it both ways. Δέχεσθαι means to accept.