210 • The Restriction of Being

Logos must be made ready as a tool for this. The hour of the birth of logic has arrived.

It was thus not without justification that the ancient philosophy of the schools collected the treatises of Aristotle that relate to logos under the title “Organon.” And with this, logic was already brought to a conclusion in its basic traits. Thus, two millennia later, Kant can say in the preface to the second edition of [144|197] the Critique of Pure Reason that logic “has not had to take a step backward since Aristotle,” “nor to this very day has it been able to take a single step forward, and thus to all appearance it seems to be complete and perfected.”101 It does not merely seem so. It is so. For despite Kant and Hegel, logic has not taken a single step farther in what is essential and inceptive. The only possible step remaining is to unhinge it [that is, as the definitive perspective for the interpretation of Being]102 from its ground up.

Let us now look over everything that we have said about φύσις and λόγος: φύσις becomes the ἰδέα (παράδειγμα), truth becomes correctness. Logos becomes the assertion, the locus of truth as correctness, the origin of the categories, the basic principle that determines the possibilities of Being. “Idea” and “category” will now be the two titles under which stand Western thought, action, and appraisal, under which stands all of Western Dasein. The transformation in φύσις and λόγος, and thus the transformation in their relation to each other, is a fall away from the inceptive inception. The philosophy of the Greeks attains dominance in the West not on the basis of its originary inception, but on the basis of the inceptive end, which in Hegel is brought to fulfillment in a great and final manner.


101. Critique of Pure Reason, B viii.

102. In parentheses in the 1953 edition.


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

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