§22 [182-183]
to be and passing away. In the day, however, already the dispersal into a diversity; at night, everything determinable becomes indeterminate and ungraspable.
At this juncture, the consideration swings from the outlook on the field of semblance back to a final conclusive presentation of the essence of Being in the image of an intrinsically unitary, simple, unique, completely uniform, well-balanced sphere, one struck within a hard, clear, outer boundary. The sphere. Image of the self-gathered gathering of unitariness.
No further comments now on verses 42–49. What is required is merely to view synthetically everything that preceded, i.e., to put into effect a new unitary respect forming over and against us in the one prospect on Being: presence {Anwesenheit} as such pure and simple—Being.
We gain from all this the basic insight that Being could never become and that we will nowhere hunt it down, come across it, discover it, snatch it. It offers itself only if we configure it, carry out the projection of presence {Anwesenheit} in general, i.e., at the same time hold ourselves out in its expanse as thus opened up. This self-opening of presence {Anwesenheit} as such in the projection out of the present [Gegen-wart] is, however, at once nothing other than the happening of manifestness or, said in the Greek manner, unconcealedness—truth.
Here truth not because of correctness, but the reverse: {GA 35: 183} here correctability and reliance because of truth, i.e., because presence essentially occurs as self-opening in the truth. Undue “modernization” (inappropriate and false way)—on the whole, it is not a matter of correctness and falsity but of the happening of manifestness and the happening of semblance—beyond correctness and incorrectness.
The way on which Being as such is projected and explicitly understood is thus the way of truth. Insofar as truth itself is won, i.e., insofar as Being is conceived qua presence in the present, the way attains its goal (50–51) “in the truth.”
Whatever is said and discussed from this point on belongs to the prospect of the way of δόξα, the way of human views.
m) The way of δόξα
α) Coming to understand δόξα
D 8, 51–61
δόξας δ᾽ ἀπὸ τοῦδε βροτείας
μάνθανε κόσμον ἐμῶν ἐπέων ἀπατηλὸν ἀκούων.
μορφὰς γὰρ κατέθεντο δύο γνώμας ὀνομάζειν,
τῶν μίαν οὐ χρεών ἐστιν (ἐν ᾧ πεπλανημένοι εἰσίν).
ἀντία δ᾽ ἐκρίναντο δέμας καὶ σήματ᾽ ἔθεντο