Translated by Pete Ferreira
89
It is now obvious that here, in conjunction with the evolution of his speculative position, Heidegger changes his way of understanding the ontological foundation of the λόγος, and specifically pointing out in the co-originary-ness of the plexus of being-there and world, of openedness and being-open, it is no longer the active configuring of the open on the part of being-there, but rather its situating in a happening that embraces and understands it. This clearly foreshadows the outcome which Heidegger arrives at for example during summer semester 1935 in Introduction to Metaphysics, in which, attempting to illustrate the pre-metaphysical dimension of thought, Heidegger resumes his λόγος theory and reformulates it proposing to replace the metaphysical definition of man as ζῷον λόγον ἔχων with an understanding of Φύσις as λόγος ἄνθρωπον ἔχων.21
Parallel to this thematization of the unveiling of being-there within the horizon of the happening of being understood as manifestness, Heidegger develops the need for a fundamental clarification of the determination of truth as manifestness in relation to the metaphysical understanding of being as presence and as manifestativum sui. The dense point of the discussion of being as presence and as truth, and of the mutual inherence of these two determinations, is found in an interpretation of book IX of Metaphysics which Heidegger resumes (which he had already begun in winter semester 1925/26)22 and develops in the early 1930s, interpreting Met. IX, 10 in summer semester 1930 and Met. IX, 1-3 in summer semester 1931.
21 See GA 40, § 54 (trans. It. by G. Masi and preface by G. Vattimo, Introduzione alla metafisica, Mursia, Milano 1968, p. 181). [Introduction to Metaphysics.]
22 See GA 21, 170-182. [Logic: The Question of Truth, 143-154.]