ANAXIMANDER'S SAYING

But in this way everything that tarries pushes itself forward in opposition to everything else. None heeds the lingering essence of the others. The things that stay awhile are without consideration toward each other: each is dominated by the craving for persistence in the lingering presence itself, which gives rise to the craving. For this reason things that stay awhile do not just drift into sheer inconsiderateness. Inconsiderateness itself pushes them into persistence in order that they may still presence as that which presences. The totality of what presences does not disintegrate into merely inconsiderate individuals, does not dissipate itself in discontinuity. Rather, as the saying now says,
διδόναι . . . τίσιν ἀλλήλοις:
they, things which stay awhile, let one thing belong to another: consideration toward each other. The translation of τίσις as consideration better captures the essential meaning of paying heed and esteeming. It is thought out of the presencing of that which stays awhile. For us, however, the word "consideration" applies too directly to human existence. τίσις, on the other hand, because it is said more essentially, applies neutrally to everything that is present: αὐτά (τὰ ἐόντα). Our word "consideration" lacks not merely the necessary breadth but, above all, the gravity to serve as the translation of τίσις as it occurs in the saying, and as the word corresponding to δίκη, order.

Now our language possesses an old word which, interestingly enough, we moderns know only in its negative form and as a term of disparagement, as with the word Unfug [disorder]. This usually means for us something like inappropriate and vulgar behaviour, something perpetrated in a crude manner.

In a similar fashion we still use the word "ruchlos [reckless]," meaning by it depraved and shameful: without Ruch [reck] . We no longer know what Ruch means. The Middle High German "ruoche" means "solicitude," "care." Care concerns it'ielf with another so that it may remain in its essence. This concerning-itself, when thought of as what stays awhile in relation to presencing, is τίσις, Ruch [reck]. Our word "geruthen [to deign]" belongs to Ruch and has nothing to do with Ruhe [rest]. "Geruhen" means: to esteem something, to let or allow it to be itself. What we observed with respect to "consideration," that it applies to human relationships, is true of "ruoche" too. Rut we shall take advantage of the obsolescence of the word to adopt it anew in an essential breadth and to speak of τίσις, which corresponds to δίκη as order, as Ruch [reck] .

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