out, has the manner of λέγειν in the sense of ὁμολογεῖν: what is gathered within itself gathers what, as the originary forgathering (i.e., as ‘the Λόγος’), has originarily (i.e., in a manner that bestows the essential origin) directed itself toward the human. The human is ζῷον λόγον ἔχον—the drawing-in drawing-out that is gathered in itself as the gathering of the originary forgathering. The human is the place of the truth of being, and this is why the human can, at the same time, also be the confusion of the madness of empty nothingness. The human is what he is by constantly not being what he is. In fact, this ‘not’ is the foundation of both nobility and presumptuous mismeasurement.
[376] Following this elucidation of saying 112 and the references to the Λόγος as thought by Heraclitus that occur therein, we give the following translation of saying 50:
οὐκ ἐμοῦ, ἀλλὰ λόγου ἀκούσαντας ὁμολογεῖν σοφόν ἐστιν ἓν πάντα εἶναι .
If you have not listened merely to me, but have listened compliantly to the Λόγος (i.e., the originary forgathering), then the essential knowledge that subsists therein is (while gathered in itself) to gather the presencing of what, as the sole-One, unites all (i.e., the presence of the originary forgathering).
(See saying 32: ἓν τὸ σοφὸν μοῦνον λέγεσθαι οὐκ ἐθέλει καὶ ἐθέλει Ζηνὸς ὄνομα .
The sole-One-uniting-unifier, which alone is present in authentic knowledge, both resists gathering and grants gathering in the name of Zeus.)
The Ἕν–πάντα hides within itself a hint regarding the essence of the Λόγος itself: the Λόγος is the Ἕν, i.e., the sole-One that unfolds precisely as the One because it unites. It does not do this retroactively, but rather originarily—that is, before all else. The Λόγος is the Ἓν πάντα: the originary forgathering, the presence in which all that is present presences, the being in which all beings are.
The Λόγος is not a ‘meaning,’ according to which the saying ‘one is all’ should come about. Nor is the Λόγος that particular saying that accords with the meaning that states ‘one is all.’ The Λόγος is not some separate essence that pronounces, for some unknown reason, ‘one is all.’
The Λόγος and Ἓν πάντα are not two separate things, but rather the same singular essence of being. Ἓν πάντα is the originary λέγειν . However, λέγειν as harvesting unites all, and does so in the sense of the safeguarding, sheltering, uncovering gathering.
[377] The Λόγος of Heraclitus's must be thought from out of what this thinker says when he names the relation of λέγειν to Ἀλήθεια and Φύσις. Ἀλήθεια and Φύσις provide a hint as to the originary, Greek essence of the Λόγος. However, the ratio of metaphysics and reason as subjectivity, along with the Verbum of Christian theology, can never relinquish their search for its determination.
280 Logic: Heraclitus's Doctrine of the Logos