The Third Directive [183-185]

Man stems from the district of the uncanny divine place of withdrawing concealment. And since λήθη pertains to the essence of ἀλήθεια, un-concealedness itself cannot be the mere elimination of concealedness. The α in ἀ-λήθεια in no way means simply an undetermined universal "un-" and "not." Rather, the saving and conserving of the un-concealed is necessarily in relation to concealment, understood as the withdrawal of what appears in its appearing. The conserving is grounded in a perpetual saving and preserving. This preserving of the unconcealed comes to pass in its pure essence when man strives freely for the unconcealed and does so incessantly throughout his mortal course on earth. To strive for something freely and to think only of it is in Greek μνάοναι; the "perpetual" endurance on a path and a course is in Greek ἀνά—; the incessant thinking of something, the pure saving into unconcealedness of what is thought, is thus ἀνάμνησις. A self-manifesting being, having come into unconcealedness as such, is understood by Plato as that which steps into view and thus emerges in its look. The "look" in which something comes to presence as unconcealed, i.e , in which it is, is what is meant by εἶδος. The sight and the aspect something offers, through which it looks at man, is ἰδέα. Thought in Plato's sense, unconcealedness occurs as ἰδέα and εἶδος. In these and through these, beings, i.e., what is present, come to presence. The ἰδέα is the countenance by which at any time self-disclosive beings look at man. The ἰδέα is the presence of what is present. the Being of beings. But since ἀλήθεια is the overcoming of λήθη, what is unconcealed must be saved in unconcealedness and be secured in it. Thus man can comport himself to beings as unconcealed only if he perpetually directs his thinking to the unconcealedness of the unconcealed, i.e , to the ἰδέα and the εἶδος, and in that way saves beings from withdrawal into concealment.

In Plato's sense, i e., thought in the Greek way, the relation to the Being of beings is therefore ἀνάμνησις. This word is usually translated as "memory" or perhaps "recollection." This translation transforms everything into the "psychological" and does not at all touch the essential relation to ἰδέα. The translation of ἀνάμνησις by "recollection" implies it is a matter here only of something "forgotten" welling up in man once again. But we have learned in the meantime that the Greeks experience forgetting as the event of the concealment of beings; accordingly, so-called "memory" is actually based on unconcealedness and disclosedness

Plato inaugurates, along with the transformation of the essence of ἀλήθεια into ὁμοίωσις, a transformation of λήθη and of the ἀνάμνησις opposing it. The event of the withdrawing concealment becomes transformed into the human comportment of forgetting. Similarly, what is opposed to λήθη becomes a fetching back again by man. As long as