everything disappears. Yet it is not only the completeness of the withdrawal or the presumed quantity of the concealment that distinguishes this place. The point is rather that the "away" of the withdrawn comes into presence itself in the essence of the withdrawal The "away" of what is withdrawn and concealed is surely not "nothing," for the letting disappear that withdraws everything occurs in this place—in this place alone—and presents itself there. The place is void—there is nothing at all that is ordinary in it. But the void is precisely what remains and what comes into presence there. The barrenness of the void is the nothing of the withdrawal. The void of the place is the look that looks into it and "fills" it. The place of λήθη is that "where" in which the uncanny dwells in a peculiar exclusivity. The field of λήθη is, in a preeminent sense, "demonic."

But to the extent that this place, in its own domain, still allows something to appear and come into presence, then as belonging to the field of λήθη this must itself partake of the essence of the field. All the wanderers find in this place is a river. But already the name of the river indicates that it is appropriate to the place, i.e., it is in service to the essence of λήθη. The river in the field of λήθη is called Ἀμέλης, which means "Carefree." The warrior narrating the μῦθος of the δαιμόνιος τόπος says, (621a4ff.): σκηνᾶσθαι οὖν σφᾶς ἤδη ἑσπέρας γιγνομένης παρὰ τὸν Ἀμέλητα ποταμόν, οὗ τὸ ὕδωρ ἀγγεῖον οὐδὲν στέγειν. "They pitched their tents after evening descended, near the river "Carefree," whose water no vessel could cover, i.e., contain" (στέγη: the roof, the cover). This water does not know care (μελέτη) concerning what is opposed to disappearance, to going away, and consequently to withdrawing concealment. This water, which cannot be contained in any vessel because it is the pure going away itself, does not know μελέτη τῆς ἀλήθειας, care over unconcealedness, the care that beings be secured in the unconcealed and therein remain constant. "Care" in no way means here a kind of preoccupation or distress over some external state of the world and man Instead, care is uniquely the care over unconcealedness and belongs in the domain of the δαιμόνιον. Care belongs to the event of the essence of disclosure and concealment. Accordingly, the corresponding "carefreeness" is neither an arbitrary freedom from preoccupation as regards some thing or other, nor is it only a property of man. It is solely the not caring about ἀλήθεια, because "carefreeness" is concerned with the dominion of λήθη and attends to the withdrawing concealment. Therefore this carefreeness too is a δαιμόνιον. Hence in the realm of essential thinking, where the essence of Being is thought, just as is unconcealedness, whenever the word "care" occurs, something else is intended than the regretfulness of a human "subject" staggering around in the "nothing in itself," in a "lived experience" objectified into empty nothingness.

Martin Heidegger (GA 54) Parmenides