This clearing safeguards and preserves the "sway" of the 'settling' and simultaneously the sway of the countering and of the strife.
As the "world" is at strife in innerworldly beings, the sway of clearing sways — only far away in the open [draußen] — as the self-showing of beings; the self-showing claims the inceptual sway of the clearing.
The sway of truth can never be enquired into by starting off from selfshowing.
ἀλήθεια — sheltering-unconcealment — openness — clearing.
The context named by these names is a historical one and is thus determined by be-ing. What these names name cannot be established by a "definition" and arbitrarily addressed to everyone so that everyone with his "natural" understanding, which is lodged in the hitherto everydayness of opining [Meinen], understands it right away. What is required is preparedness [G315] for thinking being, even at the point where elucidating ἀλήθεια 'historically' is seemingly what counts above all.
That preparedness comes along simultaneously with the transformation of the relation to the word.
Within the Greek metaphysical thinking, this experience and knowledge of ἀλήθεια is concerned entirely with the unconcealed itself as such; what follows this concern and the unconcealment that is only thus experienced is the presencing of the constant. Satisfied and more than satisfied with the astonishing presencing itself, [Greek metaphysical thinking] does not ponder upon and does not question the presencing that already sways unto an "openness" and the constancy that is situated therein. However, εἶναι is nevertheless allocated to the relation to νοεῖν; and both are thought as belonging together. Certainly — but νοεῖν is the comportment of the self-present "man", and receiving as such is an unrecognized making-present of what is present which is equally unthought in its "time"-character. Furthermore, [in Greek metaphysical thinking] it is not thought and asked what that is, into which and through which receiving, so to speak, extends and spans itself in order to take and to have what is present as such.
But does not Greek thinking nevertheless succeed in taking a step "forward"? Does not ζυγόν, the yoke that subdues and bounds ὄν (οὐσία) and νοεῖν together, indicate that ἀλήθεια is not only represented as presence of beings (as being), but is simultaneously thought as that which in receiving, so to speak, resonates over what is present in order to grant this receiving the arc unto beings? At the risk of <ι>overι>-interpreting the matter, we must, of course, be prepared to experience how being is