The Third Directive [153-155]

unconcealed at the same time the concealment and the abyss of his essence.

(Looking, θεᾶον, is: to provide sight, namely the sight of the Being of beings. which are the looking ones themselves. Through such looking, man is distinguished, and he can be distinguished by it only because the looking which shows Being itself is not something human but belongs to the essence of Being itself as belonging to appearance in the unconcealed.)

Consequently, only if we already think, or at least seek to experience, the fact that "essence" and Being have for the Greeks the basic feature of self-disclosing, only if we think ἀλήθεια, are we capable of thinking the θεάω, the look, as the basic mode of the self-showing appearance and essence that present themselves in what is ordinary. Only if we experience these simple essential states of affairs do we understand what otherwise is completely incomprehensible, that still at the end of the Greek world, namely with Plato, Being was thought in terms of the "sight" and the "look" in which something shows itself, in terms of the "countenance" that at any time "a thing" or, in general, a being "takes on." The "countenances" things take on, their "outward look," is in Greek εἶδος or ἰδέα. Being—ἰδέα—is what in all beings shows itself and what looks out through them, the precise reason man can grasp beings as beings at all. That which looks into all that is ordinary, the uncanny as showing itself in advance, is the originally looking one in the eminent sense τὸ θεᾶον, i.e., τὸ θεῖον. We translate "correctly," though without thinking in the Greek manner, "the divine." Οι θεοί, the so-called gods. the ones who look into the ordinary and who everywhere look into the ordinary, are οι δαίμονες, the ones who point and give signs.

Because the god is, as god, the one who looks and who looks as the one emerging into presence, θεάων, the god is the δαίων-δαίμων that in the look presents himself as the unconcealed. The one who presenτσ himself in looking is a god, became the ground of the uncanny, Being itself, possesses the essence of self-disclosing appearance. But the uncanny appears in the ordinary and as the ordinary. The looking one appears in the sight and "outward look" of the ordinary, of beings That which within the ordinary comes to presence by his own look is man. Therefore the sight of the god must gather itself within the ordinary, in the ambit of the essence of this human look, and must therein have its figure set up. Man himself is that being that has the distinctive characteristic of being addressed by Being itself, in such a way that in the self-showing of man, in his looking and in his sight, the uncanny itself, god, appears.