question, thinking transcends the particular being, in the direction of its Being, not in order to leave behind and abandon the particular being, but so that by this a:;cent, this transcendence, it may represent the particular being in that which it, as a being, is.

What of itself lies before us, the particular being, is to the Greeks that which arises of itself (Φύσις) .~and thus can be called the "physical." This word is taken broadly here, to include the psychic and the spiritual as well. The guiding question—what is being, what is the physical in the widest sense?—goes beyond the particular being. "Going beyond one thing to another" is in Greek μετά. Thinking in the sense of the question τί τὸ ὄν—what is the particular being in respect of its Being?—thus takes a peculiar turn under the name "metaphysics." The thematic sphere of Western metaphysics is indicated by μέθεξις, the particular being's participation in Being; so that the question is now how the participating being can be defined in terms of Being. This sphere of metaphysics is grounded in what μέροχή, what the unique participle ἐόν designates with a single word: the duality of individual beings and Being. But in order that metaphysical thinking may first of all discern its own sphere, and attempt its first steps in that sphere,

"χρὴ τὸ λέγειν τε νοεῖν τ’ἐὸν"

"It is useful to let-lie-before-us and so the taking-to-heart also : beings in being."

The duality of individual beings and Being must first lie before us openly, be taken to heart and there kept safely, before it can be conceived and dealt with in the sense of the participation of the one, a particular being, in the other, Being.

What is the call that speaks to us from Parmenides' saying? "Let lie before you, and take to heart, ἐὸν ἔμμεναι beings in being!"