Translated by Pete Ferreira
If one accepts this hypothesis, then one is allowed to think that next to the λόγος of τέχνη it is also possible to have a λόγος of πρᾶξις in the sense of φρόνησις and a λόγος of θεωρεῖν in the sense of asking, that is to ask for reasons and to put in question which is proper to philosophizing. If you follow this differentiation and this 'plurivocality' of the λόγος, you may think then that the essence of the modern technology is not so much forgetfulness of being, but rather the oblivion of λόγος. Oblivion of a λόγος that has its basis in the multivocity of being and in the plurality of worlds and life forms. Oblivion of a λόγος in which Aristotle had his best historical understanding.
One of the most urgent tasks of post-nihilistic thought, that is a thought that can reclaim the fullness of the λόγος and its versatility, would be to show how the λόγος in this comprehensive sense can make transparent the cultural semantics of myth and religion, of art and philosophy, of morals and politics, and not only in their rational components, that is according to the λόγος, but also in their own specificity. With this, you could probably match the requirement that revives the confrontation of Heidegger with Aristotle, namely the need for a recovery and a productive appropriation of the Aristotelian heritage in order to discern actuality and historicity; with this, one could probably retrieve the original motivation for the λόγος; with this, one would prepare the ground on which, perhaps, one day, a post-nihilistic future will be able to overcome our crisis of self-description.