The Restriction of Being • 151

One then finds nothing that demands meditation in Being and thinking’s standing opposed to each other. And yet we must question.

What is the process of disjunction between φύσις and λόγος, a process that follows essential laws? In order to make this process visible we must comprehend the unity and belonging-together of λόγος and φύσις still more sharply than before. We will attempt to do so now in connection with Parmenides. We do so deliberately, for the usual opinion holds that the doctrine of logos, however one may wish to interpret it, is a peculiarity of the philosophy of Heraclitus.

Parmenides shares Heraclitus’s standpoint. And where else should these two Greek thinkers, the founders of all thinking, stand if not in the Being of beings? For Parmenides, too, Being is the ἕν, ξυνεχές, that which holds itself together in itself, μοῦνον, uniquely unifying, οὖλον, the constantly complete, constantly self-showing sway, through which there also constantly shines the seeming of the one-sided and many-sided.39 Therefore, the unavoidable path to Being leads through unconcealment, yet always remains a threefold path.

But where does Parmenides talk about λόγος, not to mention what we are now seeking, the disjunction of Being and logos? If we find anything at all in Parmenides in this regard, then what we find, so it seems, is the very opposite of a disjunction. A statement has been handed down to us that Parmenides expresses in two formulations, and that fragment 540 formulates as follows: τὸ γὰρ αὐτὸ νοεῖν ἔστιν τε καὶ εἶναι.


39. The words quoted are from Parmenides, fragment 8. They are conventionally translated as: one, continuous, single, whole.

40. The fragment is numbered 3 in later editions of Diels and Kranz’s Fragmente der Vorsokratiker.


Introduction to Metaphysics, 2nd ed. (GA 40) by Martin Heidegger

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