for which the rigor of the concept as apprehending grasp constitutes the fundamental form of being gripped.

On 2. Earlier we cited fragment 6 in order to make visible the distinction among the three ways. At that time we deliberately postponed a closer interpretation of the first verse. Since then, we have come to read and hear it in a different way: χρὴ τὸ λέγειν τε νοεῖν τ’ἐὸν ἔμμεναι. At the time we already translated it as: “Needful is the gathered setting-down as well as the apprehending of this: being (is) Being.”⁷⁵ We see that here, νοεῖν is named together with λέγειν, apprehending with logos. In addition, the χρὴ is abruptly placed at the start of the verse. “Needful is apprehending and logos.” Λέγειν is named along with apprehending as a happening that has the same character. Λέγειν is even named first. Here, logos cannot mean gatheredness as the fit <Fuge> of Being, but must mean, together with apprehending, that (human) act of violence by virtue of which Being is gathered in its gatheredness. Needful is gathering, the gathering that belongs to apprehending. Both must happen “for the sake of Being.” Here, gathering means seizing oneself when one is dispersed in the in-constant, snatching oneself up and out of the confused entanglement in seeming. But this gathering, which is still a turning away, can be carried out only by virtue of the gathering that, as a turning toward, pulls beings together into the gatheredness of their Being. Thus, logos as gathering enters into urgent need here and separates itself from logos as the gatheredness of Being (φύσις). Λόγος as gathering, as human self-gathering to fittingness, first transposes Being-human into its essence and thus sets it into the un-canny, inasmuch as at-homeness is ruled by the seeming of the customary, the usual and the trite.

75. Heidegger’s earlier translations (pp. 123 and 156) of this fragment are somewhat different.