MARTIN

HEIDEGGER
WHA1j
8
CALLEDTHINKING?
TRANS LATED BY
J. GLENN GRAY
WHAT
WHAT IS CALLED THINKING?
ISCALLED THINKING?
RELIGIOUS PERSPECTIVES
RELIGIOUS PERSPECTIVES
Planned and
Planned and Edited
Edited by
by

RUTH NANDA ANSHEN

RUTH NANDA ANSHEN

BOARD
BOARD OF
OF EDITORS
EDITORS

W. H.
H. Auden
Auden
Karl Barth
Karl Barth
Martin C.
Martin D'Arcy, SJ.
C. D'Arcy, S.].
Christopher Dawson
Christopher Dawson
C.
C. Dodd
H. Dodd
Mircea Eliade
Mircea Eliade
Muhammad Zafrulla
Zafrulla Khan
John Macquarrie
John Macquarrie
jacques Maritain
Jacques Maritain
]ames Muilenburg
James Muilenburg
Sarvepalli
Sarvepalli Radhakrishnan
Alexander Sachs
Sachs
Gershom Scholem
WHAT IS CALLED
THINKING?
by MARTIN
by MAR TIN HEIDEGGER

A Translation of Was Heisst

Translation of Heisst Denkeri?
Denken1
by
by
Fred J. Glenn Gray
Fred D. Wieck and J. Gray

With an Introduction by].

Introduction by Gray
/. Glenn Gray

tfj
1817
1817

HARPER & ROW, PUBLISHERS

YORK, EVANSTON, AND LONDON

NEW YORK,
Originally
Originally published
published by
by Max Niemeyer Verlag, Tuebingen
Nlemeyer Verlag, Tuebingen under thethe title
title
Was Heisst
Hetsst Denken1,
Denkenf, copyright by Max Niemeyer
copyright 1954 by Niemeyer Verlag,
Verlag, Tuebingen.
Tuebingen.
English
English translation
translation by J. Glenn Gray.
by Fred D. Wieck and J. Gray.

WHAT IS CAT.LED THINKING? Copyright

is CAllED Copyright @ 1968 in the English
in the English translation by
translation by
Harper
Harper r/:r
fr Row,
Row, Publishers,
Publishers, Incorporated.
Incorporated. Printed
Printed in
in the
the United
United States
States of
of
America. All rights
rights reserved.
reserved. No part
part of this book may
of this may bebe used
used or
or reproduced
reproduced
in
in any
any manner whatsoever without written permission permission except
except in
in the
the case
case of
of
brief
brief quotations
quotations embodied in in critical articles and reviews.
critical articles reviews. For information
information
address Harper
Harper r/:r& Row,
Row, Publishers,
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York,
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FIRST EDITION
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LIBRARY OF CONGRESS
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E-S
 MARTIN
MARTIN HEIDEGGER
HEIDEGGER

WORKS
WORKS

General Editor J. Gray

J. Glenn Gray
Colorado College
College

Also by Heidegger
by Martin Heidegger
ANI> TIME
BEING AND TIME
DISCOURSE ON THINKING
DISCOURSE ON THINKING
(Gelassenheit)
(Gelassenheit)
 RELIGIOUS PERSPECTIVES
RELIGIOUS PERSPECTIVES

VOLUMES ALREADY
VOLUMES ALREADY PUBLISHED
PUBLISHED

I.
L Historic Reality
The Historic Reality of
of Christian
Christian Culture
Culture
by Christopher
by Christopher Dawson
Dawson
II.
II. International Conflict
International Conflict in
in the
the Twentieth
Twentieth Century
Century
by Herbert
by Herbert Butterfield
Butterfield
III.
III. Limits of
The Limits of Reason
Reason
by George
by George Boas
IV.
IV. Nihilism
Nihilism
by Helmut Thielicke
by Thielicke
V.
V. The Way of Israel
Way of Israel
by James Muilenburg
by James Mullenburg
VI.
VI. No Absent God
by Martin C.
by D'Arcy, SS.J.
C. D'Arcy, J.
VII.
VII. Islam: Its
Islam: Its
Meaning for Modern Man
Meaning for
Zafrulla Khan
by Muhammad Zafrulla
by
VIII.
VIII. Matter and Spirit
Spirit
by
by R. C.
C. Zaehner

IX.
IX. Morality
Morality and Beyond
Beyond
by
by Paul Tillich
Tillich

X. God Here and Now

by
by Karl Barth
Earth
XI.
XI. Unity
Unity in
in Freedom
by
by Augustin
Augustin Cardinal Bea
XII.
XII. The
The Heart
Heart of Man
of Man
by
by Erich Fromm
XIII.
XIII. Heroes
Heroes and
and Gods
Gods
by
by Moses
Moses Hadas
Hadas and Morton Smith

vii
vii
 RELIGIOUS PERSPECTIVES
RELIGIOUS PERSPECTIVES

XIV.
XIV. The Christian
The Christian Intellectual
by Jaroslav
by Jaroslav Pelikan
XV. Symbols
Symbols in
in Zoroastrianism
Zoraastrianism
by Jacques
by Jacques Duchesne-Guillem.in
Duchesne-Guillemin
XVI. Liturgy and Art
Liturgy and
by H. A. Reinhold
by
XVII. The Symbolism
The Symbolism of
of Evil
by
by Paul Ricoeur
XVIII. Philosophical
Philosophical Faith and Revelation
by Karl Jaspers
Jaspers
XIX. Vatican Council II The New Direction
by Oscar Cullmann
by
XX. In The End God
by John
by X. Robinson
John A. T.
XXI. What Is Called Thinking?
Thinking?
by Martin Heidegger
Heidegger

viii
Vlll
 CONTENTS

Religious Perspectives
Religious Perspectives
Its
Its Meaning and Purpose,
Meaning Purpose, RUTH NANDA ANSHEN . . . xi
xi

Introduction,
Introduction, J.
j. GLENN GRAY . xvii
xvii

PART ONE
LECTURE II
LECTURE 3
3

LECTURE II
LECTURE 19
19

LECTURE III
LECTURE 28
28

LECTURE IV
LECTURE ?,7
37

LECTURE
LECTURE vV 48
48

LECTURE VI
LECTURE 57
57

LECTURE VII
LECTURE 74
LECTURE VIII
LECTURE 82
LECTURE IX.
LECTURE IX 88
LECTURE XX
LECTURE 100
100

TWO
PART TWO
PART

LECTURE II
LECTURE 113
113

LECTURE II
LECTURE II 126
126

ix
ix
 CONTENTS

LECTURE III
LECTURE III 138
138

LECTURE IV
LECTURE 148
148

LECTURE
LECTURE vV 163
163

LECTURE VI .
LECTURE 172
172

LECTURE VII
LECTURE 182
182

LECTURE VIII
LECTURE 194
194

LECTURE IX.
LECTURE IX 208
208
LECTURE XX
LECTURE 216
216
LECTURE XI.
LECTURE XI 229
229

X
 RELIGIOUS PERSPECTIVES
Its
Its Meaning and
Meaning and Purpose
Purpose

REUGious PERSPECTIVES represents

RELIGIOUS represents aa quest
quest for
for the
the rediscovery
rediscovery
of man. It
of It constitutes
constitutes an effort
effort to
to define
define man's
man's search
search for
for the
the
essence of
essence of being
being in
in order
order that
that he may
may have a knowledge
knowledge of goals.
of goals.
It is
It is an endeavor
endeavor toto show that
that there
there is
is no possibility
possibility ofof achieving
achieving
an understanding
understanding of of man's total
total nature on the the basis
basis of
of phenom
phenom-
ena known by
ena by the
the analytical
analytical method alone.
alone. It
It hopes
hopes to
to point to
point
the false
the false antinomy
antinomy between
between revelation
revelation and reason,
reason, faith
faith and
knowledge, grace
knowledge, grace and nature,
nature, courage anxiety. Mathematics,
courage and anxiety.
physics, philosophy,
physics, philosophy, biology,
biology, and religion,
religion, in spite of
spite of their
their almost
almost
complete
complete independence,
independence, have begun begun to to sense
sense their
their interrelated-
interrelated-
ness
ness and to
to become aware of that
of that mode of cognition which
cognition
teaches
teaches that
that "the
"the light
light is not without but within me,
is not me, and II myself
myself
am the
the light."
light."
Modern man is is threatened
threatened by by a a world created by by himself. He
is
is faced
faced with
with the the conversion
conversion of of mind to to naturalism,
naturalism, a dogmatic
dogmatic
secularism
secularism and an opposition
opposition to transcendent. He
belief in the transcendent.
to a belief
begins
begins toto see,
see, however,
however, thatthat the
the universe is is given
given not as one exist-
exist
ing
ing and one perceived
perceived but as
as the unity
unity of subject
subject and object;
object; that
the
the barrier
barrier between them cannot be said said to have been dissolved
as
as the
the result
result of of recent
recent experience
experience in the physicalphysical sciences,
stiences> since
this
this barrier
barrier hashas never existed.
existed. Confronted
Confronted with the question question of of
meaning,
meaning, he is summoned
is summoned to
to rediscover
rediscover and scrutinize the im
im-
mutable
mutable and and thethe permanent
permanent which constitute
constitute the dynamic,
dynamic, unify-
unify
ing aspect
ing aspect of
of life
life as
as well
well as
as the
the principle
principle of differentiation;
differentiation; to
reconcile
reconcile identity
identity and
and diversity,
diversity, immutability
immutability and
and unrest. He
He
begins
begins to to recognize
recognize that that just
just asas every
every person
person descends by by his
his
particular
particular path,
path, so
so he
he is able
is able to
to ascend,
ascend, and this
this ascent aims at at

xi
xi
 xii
Xli RELIGIOUS PERSPECTIVES
RELIGIOUS PERSPECTIVES

aa return
return to
to the
the source
source of
of creation,
creation, an
aninward
inwardhome
home from whichhe
from which he
become estranged,
has become
has estranged.
It isis the
the hope
hope of
of RELIGIOUS
REuGxous PERSPECTIVES
PERSPEcrrvES that
that the
the rediscovery
rediscovery of of
It
man will point the
man will the way to
to the
the rediscovery of
way of God.
God. To this
rediscovery this end
end aa To
point
rediscovery of first principles should
rediscovery of first principles
should constitute
constitute part part of of the
the quest.
quest.
These principles, not to be
These principles, not to be superseded by superseded by new
new discoveries,
discoveries, are are not
not
those of historical worlds
those of historical worlds that come that come to
to be
be and
and perish.
perish. TheyThey are
are to
to
be sought in the bean
be sought in the heart and spirit and spirit of
of man,
man, and
and no
no interpretation
interpretation
of aa merely
of merely historical
historical or or scientific
scientific universe
universe can can guide
guide the the search.
search.
RELIGIOUS PERSPECTIVES
RELIGIOUS PERSPECTIVES attempts attempts not
not only
only to
to ask
ask dispassionately
dispassionately
what the
what the nature
nature of of GodGod is, is, but
but alsoalso to to restore
restore to to human
human life life at
at
least the hypothesis
least the hypothesis of
of God
God and
and the
the symbols
symbols that
that relate
relate to
to him.
him.
It endeavors
It endeavors to show that
to show that man is is faced
faced withwith the the metaphysical
metaphysical
question
question
of
of the
the truth
truth of
of religion
religion while
while he
he encounters
encounters the empiri
the empiri-
cal question of
cal of its
its effects
effects on
on the
the life
life of
of humanity
humanity and itsits meaning
meaning
question
for society.
for society. Religion
Religion is is here
here distinguished
distinguished from theology theology and its its
doctrinal
doctrinal formsforms and and is intended to
is intended to denote
denote the the feelings,
feelings, aspira
aspira-
tions, and acts of men, as they relate to total
tions, and acts of men, as they relate to
total reality.
reality. For we are are all
all
in
in search
search of of reality, of a reality which is
reality, of a reality
is there
there whether we know it
it

or
or not;
not; and
and thethe search
search is is of
of our own making making but reality is not.
reality is not.
RELIGIOUS
RELIGIOUS PERSPECTIVES
PERSPECTIVES is is nourished by by thethe spiritual
spiritual and and in-in
tellectual
tellectual energy and
energy of of world
world thought,
thought, by religious and ethical
by those religious ethical
leaders
leaders who are are notnot merely
merely spectators
spectators
but scholars
scholars deeply
deeply in- in
volved in the critical
volved in the critical problems problems common to
to all
all religions.
religions. These
thinkers
thinkers recognize
recognize that that human morality morality and human ideals thrive thrive
only when
only when set in set in a
a context
context of
of a
a transcendent attitude toward
religion and that by pointing to the ground of
religion and that by pointing to the ground
of identity
identity and the the
common
common nature
nature of
of being
being in
in the
the religious experience
religious experience of
of man,
man, the
the
essential
essential nature
nature of of religion
religion may may be be defined.
defined. Thus,Thus, they they are com
are com-
mitted
mitted to to reevaluate
reevaluate the the meaning
meaning of
of everlastingness,
everlastingness, an
an experi-
experi
ence
ence which
which has has been
been lost lost and and which
which is is the
the content
content of that visio
of that visio
Dei
Dei constituting
constituting the
the structure
structure of
of all
all religions.
religions. It
It is
is the
the many
many ab-
ab
sorbed
sorbed everlastingly
everlastingly into
into the
the ultimate
ultimate unity,
unity, aa unity
unity subsuming
subsuming
what
what Whitehead
Whitehead calls calls the the fluency
fluency of of God
God and and the the everlastingness
everlastingness
of
of passing experience.
passing experience.
These
These volumes
volumes seek seek to to show
show that that thethe unity
unity of of which
which we we speak
speak
consists in
consists in aa certitude
certitude emanating
emanating from from the the nature
nature of of man
man who who
seeks
seeks God
God and and thethe nature
nature of of God
God who who seeks
seeks man.
man. Such Such certitude
certitude
 RELIGIOUS PERSPECTIVES
RELIGIOUS PERSPECTIVES xiii
XIH

bathes in
bathes in an
an Intuitive
intuitive act
act of
of cognition,
cognition, participating
participating in
in the
the divine
divine
essence
essence and is
and is related
related to
to the
the natural
natural spirituality
spirituality of
of intelligence.
intelligence.
This is
This is not
not by
by any
any means
means to
to say
say that
that there
there is
is an
an equivalence
equivalence of
of all
all
faiths in
faiths in the
the traditional
traditional religions
religions of
of human
human history.
history. It
It is,
is, however,
however,
to emphasize
to emphasize thethe distinction
distinction between
between the
the spiritual
spiritual and
and thethe tem
tem-
poral which
poral which all religions
all religions acknowledge.
acknowledge. For For duration
duration of of thought
thought
is composed
is composed of of instants
instants superior
superior to to time,
time, and
and is is an
an intuition
intuition of of
the permanence
the permanence of of existence
existence and and itsits metahistorical
metahistorical reality.
reality. InIn
fact, the
fact, the symbol
symbol11 itself
itself found
found on cover cover andand jacket
jacket of of each
each volume
volume
of RELIGIOUS
of REUGrous PERSPECTIVES is is the
the visible
visible sign
sign oror representation
representation of of
the essence,
the essence, immediacy,
immediacy, and timelessness
timelessness of of religious
religious experience;
experience;
the one
the one immutable
immutable center, center, which
which may may be be analogically
analogically related
related toto
being
being in
in pure
pure act,
act, moving
moving with
with centrifugal
centrifugal and ecumenical
ecumenical neces-
neces
sity outward into the manifold modes, yet simultaneously, with
sity outward into the manifold modes, yet simultaneously,
dynamic centripetal
dynamic centripetal powerpower and with with full
full intentional
intentional energy,
energy, rere-
turning to
turning to the
the source.
source. Through
Through the the very
very diversity
diversity of of its
its authors*
authors,
the Series
the Series shows
shows thatthat the
the basic
basic and poignant
poignant concern of of every
every
faith
faith isis to
to point
point to,to, and overcome the the crisis
crisis in
in our apocalyptic
apocalyptic
epoch-the
epoch crisis of
the crisis of man's separation from man and of
man's separation of man's
man's
separation
separation from God-the God the failurefailure of of love.
love. The authors endeavor,
endeavor,
moreover,
moreover, to to illustrate
illustrate thethe truth
truth that the human heart
that the heart is is able,
able, and
even
even yearns,
yearns, to to go
go toto the very lengths
the very lengths of God; that the darkness
of that the darkness
and
and cold,
cold, thethe frozen
frozen spiritual
spiritual misery
misery of of recent
recent times
times areare breaking,
breaking,
cracking, and beginning
cracking, beginning to to move,
move, yielding
yielding to to efforts
efforts to overcome
spiritual muteness
spiritual muteness
and moral paralysis.
paralysis. In this
this way, it
way, it is
is hoped,
hoped,
the immediacy
the immediacy of
of pain
pain and sorrow,
sorrow, the primacy
primacy of
of tragedy
tragedy and
suffering
suffering in in human life, life, may transmuted into a spiritual
may be transmuted spiritual and
moral triumph.
moral triumph. For
For the
the uniqueness
uniqueness of
of man lies
lies in his capacity
capacity forfor
self-transcendence.
self-transcendence.
RELIGious PERSPECTIVES is
RELIGIOUS PERSPECTIVES is therefore
therefore an effort effort to explore
explore the
meaning
meaning of
of God,
God, an
an exploration
exploration which constitutes
constitutes an aspect
aspect of
man's
man's intrinsic
intrinsic nature,
nature, partpart of
of his
his ontological
ontological substance. This
Series
Series grows
grows out
out of
of an
an abiding
abiding concern
concern that in spite
spite of the release
release
of
of man's
man's creative
creative energy
energy which
which science
science has in part part accomplished,
accomplished,
this
this very
very science
science has
has overturned
overturned the
the essential
essential order of nature.
Shrewd
Shrewd as as man's
man's calculations
calculations have have become concerning
concerning his means,
his
his choice
choice of of ends
ends which
which waswas formerly
formerly correlated
correlated with belief in

11 From
From the
the original design by
original design by Leo
Leo Katz.
Katz.
 xiv
XIV PERSPECTIVES
RELIGIOUS PERSPECTIVES

God.
God* with absolute
absolute criteria
criteria of of conduct,
conduct, has has become witless. witless. God
is
is not toto be treated
treated as as an exception
exception to to metaphysical
metaphysical principles,
principles,
invoked to to prevent
prevent theirtheir collapse.
collapse. He is is rather
rather theirtheir chief
chief exem
exem-
plification, the
plification, the sources
sources of of all
all potentiality.
potentiality. The personal personal reality
reality of of
freedom and providence,
providence, of
of will
will and conscience,
conscience, may may demonstrate
demonstrate
that
that "he who knows" commands a a depth
depth of of consciousness
consciousness inac inac-
cessible to
cessible to the
the profane
profane man,man, and is
is capable
capable of
of that
that transfiguration
transfiguration
which prevents
prevents the twisting of
the twisting of all good to
all good to ignominy.
ignominy. This reli reli-
gious
gious content
content of
of experience
experience is
is not
not within
within the
the province
province of
of science
science
to bestow; it
to bestow; it corrects
corrects the the error
error of treating the
of treating the scientific
scientific account
account
as
as if
if it
it were itselfitself metaphysical
metaphysical or
or religious;
religious; it
it challenges
challenges the
the
tendency
tendency to to make a a religion
religion of of science-or
science or a a science
science of religion-
of religion
aa dogmatic
dogmatic act act which destroys
destroys the the moral dynamicdynamic of of man. Indeed,
Indeed,
many
many men of of science
science are are confronted
confronted with with unexpected
unexpected implica implica-
tions of
tions of their
their own thought thought and are are beginning
beginning to to accept,
accept, for for
instance,
instance, the
the trans-spatial
trans-spatial and trans-temporal
trans-temporal dimension
dimension in
in the
the
nature
nature of of reality.
reality.
RELIGIOUS PERSPECTIVEs
R.Eu:GIOUS PERSPECTIVES attemptsattempts to to show the the fallacy
fallacy of of the
the apap-
parent
parent irrelevance
irrelevance of
of God in
in history.
history. This series
series submits
submits that
that no
convincing
convincing image image of of man can arise, arise, in in spite
spite of
of thethe many
many waysways in in
which human thought thought has tried tried to reach it,
to reach it, without aa philosophy
philosophy
of human nature and human freedom which does does not exclude
exclude
God. This image image of Homo cum Deo implies implies the the highest
highest con con-
ceivable
ceivable freedom,
freedom, the the freedom to step into
to step into the
the very
very fabric
fabric of of the
the
universe,
universe, a new formula for for man's collaboration
collaboration with with thethe creative
creative
process
process and the only only one which is able to
is able to protect
protect man from from the the
terror of existence.
existence. This image implies
image implies further
further that
that the
the mind and
conscience are capable capable of making making genuinegenuine discriminations
discriminations and
thereby
thereby may may reconcile the serious tensions between
serious tensions between the the secular
secular
and religious,
religious, the profane
profane and sacred.sacred. The idea idea of of the
the sacred
sacred lieslies
in what it it is, timeless existence.
is, timeless existence. By By emphasizing
emphasizing timeless timeless existexist-
ence
ence against
against reason as as a reality,
reality, we are are liberated,
liberated, in in our
our comcom-
munion with the the eternal,
eternal, from the otherwise otherwise unbreakable
unbreakable rule rule of of
"before
"before and after."after." Then we are able to
are able to admit
admit thatthat allall forms,
forms, all all
symbols
symbols in religions,
religions, by by their
their negation
negation of of error
error and their their affirma
affirma-
tion
tion of the actuality
actuality of truth,
truth, make it
it possible
possible to
to experience
experience that that
knowing
knowing which is
is above knowledge,
knowledge, and that
that dynamic passage
dynamic passage of of
the universe to to unending
unending unity.unity.
God is is here interpreted not as
interpreted as a a heteronomous
heteronomous being being issuing
issuing
 RELIGIOUS PERSPECTIVES
RELIGIOUS PERSPECTIVES XV
XV

commandments but
commandments but asas the Tatt-Twam-Asi: "Do
the Tatt-Twam-Asi: "Do unto
unto others
others as as
you
you would
would have
have others
others do
do unto
unto you.
you. For
For I
I am
am the
the Lord."
Lord/* This
This
does not
does not mean
mean aa commandment
commandment from from on on high
high but but rather
rather aa self-
self-
realization through "the
realization through "the other";
other"; since
since thethe isolated
isolated individual
individual is is
unthinkable and
unthinkable meaningless. Man
and meaningless. Man becomes
becomes man man by by recognizing
recognizing
his true nature
his true nature as as aa creature
creature capable
capable of of will
will andand decision.
decision. For For
then the
then the divine
divine and the the sacred
sacred become
become manifest.
manifest. And And though
though he he
believes in
believes in choices,
choices, he he isis no Utopian
Utopian expecting
expecting the the "coming
"coming of of
the kingdom/*
the kingdom." Man, Man, individually
individually and and collectively,
collectively, is is losing
losing thethe
chains which
chains which have have bound him to to the
the inexorable
inexorable demandsdemands of of
nature. The constraints
nature. constraints are are diminishing
diminishing and and an an infinity
infinity of of choices
choices
becomes available
becomes available to to him.
him. Thus man himself, himself, from the the sources
sources
of his ontological
of his ontological being, being, at
at last
last must
must decide
decide what is
is the
the bonum
et malum. And though
et though the the anonymous
anonymous forces forces which in in the
the past
past
have set
have set the
the constraints
constraints do do indeed
indeed threaten
threaten him with with total
total anar
anar-
chy and with
chy with perhaps
perhaps aa worseworse tyranny
tyranny than than he he experienced
experienced in
past history,
past history,
he
he nevertheless
nevertheless begins
begins to
to see
see that
that preceding the
preceding
moral issue
moral issue is is the
the cognitive problem:
cognitive problem: the
the perception
perception of of those
those
conditions
conditions for for life which permit
life which permit mankind to to fulfill
fulfill itself
itself and to to
accept
accept the
the truth
truth that
that beyond
beyond scientific,
scientific, discursive
discursive knowledge
knowledge is
is

nondiscursive,
nondiscursive, intuitive
intuitive awareness.
awareness. And, And, II suggest,
suggest, this
this is is not to to
secularize
secularize God but rather rather to to gather
gather him into into the the heart
heart of of the
the
nature of
nature of matter
matter and indeedindeed of of life itself.
life itself.

The volumes
volumes in this Series
in this Series seek
seek to to challenge
challenge the the crisis
crisis which
separates,
separates,
to
to make reasonable a
reasonable religionreligion that binds,
binds, and to present
to present
the
the numinous reality
reality within the
the experience
experience of man. Insofar
Insofar as
as the
the
Series succeeds
Series succeeds in
in this
this quest,
quest, it
it will
will direct
direct mankind toward aa
reality
reality
that
that is
is eternal
eternal and
and away
away from a preoccupation
preoccupation with that
that
which
which is is illusory
illusory and ephemeral.
ephemeral.
For
For man is is now confronted
confronted with his his burden and his greatness: greatness:
"He calleth
calleth to to me,
me, Watchman,
Watchman, what of the night?
night? Watchman,
what
what ofof the
the night?"2
night?" Perhaps
2
Perhaps the anguishanguish in the human soul may
be
be assuaged
assuaged by by the
the answer,
answer, by the assimilation of the person
by the person in in
God:
God: "The
"The morning cometh,
morning cometh, and
and also
also the night:
night: if
if ye
ye will in-
in
quire, inquire ye: return, come."<~
quire, inquire ye: return,
come." 3

RUTH NANDA ANSHEN

RUTH

Isaiah 21:11.
22 Isaiah 21:11.
Isaiah 21:12.
83 Isaiah 21: 12.
 INTRODUCTION
by].
by J. Glenn Gray
Gray

What Is Is Called
Called Thinking?
Thinking? is is a course
course of of university
university lectures.
lectures.
Martin Heidegger
Heidegger delivered these lectures
delivered these lectures to his students
to Ms students
during
during the
the winter and summer semesters
semesters of
of 1951 and 1952
1 952
at the University
at the University of
of Freiburg.
Freiburg. TheyThey were the
the last
last before
before Ms
his
formal retirement from the the university.
university. TheyThey were also
also the
the
first
first lectures
lectures he was permitted
permitted to to give
give there
there since
since 1944,1944,
when he was drafted by by the Nazis into
into the people's militia
people's militia
(Volkssturm)
(Folkssturrn) and was afterwards forbidden to to teach by by
the French occupying
the occupying powers.
powers.
What this
this long
long interruption
interruption in in his
his teaching
teaching activity
activity must
have cost
cost him isis not difficult
difficult to guess,
guess, for Heidegger
Heidegger is is above
all
all else
else a
a teacher.
teacher. It
It is
is no accident thatthat nearly
nearly allall his
his publi
publi-
cations since Being
cations since Being and Time (1927)
(1927) were first
first lectures
lectures or
seminar discussions.
discussions. For him the the spoken
spoken word is
is greatly
greatly
superior
superior to to the written,
written, as as it
it was for Plato. In this book he
for Plato.
names Socrates,
Socrates, a teacher not an author,author, "the purest
purest thinker
of
of the
the West."
As his
his succinct
succinct remarks about teaching teacMng early early in these
lectures
lectures bear witness,
witness, Heidegger regards teacMng as an
Heidegger regards teaching
exalted
exalted activity wMch has nothing
activity which nothing to to do with "becoming
"becoming aa
famous
famous professor"
professor" or
or an expert
expert in
in one's
one's field.
field. Instead, he
Instead,
likens
likens itit to
to the
the master-apprentice
master-apprentice relation of
relation of the medieval
guilds,
guilds, where the the purpose
purpose of the the teaching
teaching craft is is to "let
learning
learning occur."
occur." This can take place only
place only when the teacher
teacher

xvii
xvn
 xviii INTRODUCTION
INTRODUCTION

isis "more
"more teachable
teachable than than thethe apprentices/
apprentices," able
7
able toto impart
impart by by
his own
his own example
example the the proper
proper relatedness
relatedness to to the
the subject
subject matter
matter
being
being
learned.
learned. In
In the
the present
present lectures
lectures it
it is
is evident that
evident that
Heidegger
Heidegger is
is first
first and
and foremost
foremost preoccupied
preoccupied with
with the
the stu-
stu
dents before him, only
dents before him, only secondarily secondarily with
with the
the wider
wider circle
circle of
of
readers who will
readers will necessarily
necessarily miss miss the the vital character and
vital character and
nuances of
nuances of the
the spoken
spoken word.
word.
In order
In order to to aid
aid these
these students
students in in maintaining
maintaining continuity
continuity
in lectures delivered
in lectures delivered at
at weekly intervals, Heidegger
weekly intervals, Heidegger pro pro-
vided in
vided in every
every case case aa summary
summary of the preceding
of the preceding lecture,
lecture, aa
summary which
summary which is is also
also aa transition
transition to to the
the new material.
material. At
his expressed
Ms expressed wishwish we have have placed
placed these
these Stundenubergdnge
Stundenubergange
at the
at the beginning
beginning of of each
each lecture,
lecture, rather
rather than grouping
grouping them
at the back
at the back of theof the two parts
parts of
of the
the book as
as in
in the German
edition. Though
edition* Though HeideggerHeidegger rarely rarely summarizes exactly exactly
what he
what he said
said the
the previous
previous week,week, this
this procedure
procedure does
does make
for
for considerable repetition. Such repetition
considerable repetition. repetition occurs
occurs naturally
naturally
in every lecture
in every lecture course
course and these these lectures
lectures were not revised revised
for
for publication,
publication, as as aa note on the flyleaf
flyleaf informs us. us. But for for
aa man who puts puts as as much emphasis
emphasis as
as Heidegger
Heidegger on the way
anything
anything is is said
said and who reflects reflects on what he himself
thought
thought a week earlier, earlier, the repetition
repetition of a thoughtthought is is sig-
sig
nificant.
nificant. The transitions
transitions also contribute to
also contribute to the informal
nature of of the lectures
lectures with their frequent asides
their frequent asides and po po-
lemical
lemical remarks,
remarks, which
which the conventions
conventions of written prose
prose
scarcely
scarcely allow.allow. In these these and other ways ways Heidegger
Heidegger the
teacher
teacher is is revealed.
revealed.
In his
his intellectual
intellectual development
development this this book proves
proves to to be
something
something of
of a
a turning point.
turning point. During During the late
late 'thirties
'thirties and
into the 'forties
'forties Heidegger
Heidegger was deeply
deeply involved with the
thought
thought of Nietzsche.
Nietzsche. It
It seemed to
to him necessary
necessary to
to come
to
to grips
grips with
with Nietzsche's
Nietzsche's absolutizing
absolutizing of of the will
will asas aa cul-
cul
mination
mination of of Western
Western metaphysics.
metaphysics. By By the
the time of
of the
the lec-
lec
tures
tures here translated,
translated, it
it is
is clear
clear that
that Nietzsche's
Nietzsche's thinking
thinking
has
has beenbeen absorbed,
absorbed, "first "first found,
found, andand thenthen lost,"
lost," asas he
he puts
puts
 INTRODUCTION
INTRODUCTION :xix
XIX

it.
it. The difficulty
difficulty of firstfirst finding and then losing Nietzsche
finding losing Nietzsche
causes him to
causes to recommend to his students
to his students that that "they
"they post post-
pone reading
pone reading Nietzsche for
for the
the time being,
being, and first
first study
study
Aristotle
Aristotle for ten to to fifteen
fifteen years."
years." In In the
the second
second halfhalf ofof the
the
present volume, accordingly,
present volume, accordingly, we hear
hear nothing
nothing further
further of
of
Nietzsche's
Nietzsche's doctrine
doctrine of of the will
will toto power
power or or eternal
eternal recur
recur-
rence.
rence. To discover
discover what thinking
thinking is
is we are
are instead
instead led
led back
to
to the origins
origins of Greek thinking
thinking before
before Aristotle.
Aristotle. It
It is
is clear
clear
that
that the ideas
ideas which have preoccupiedpreoccupied him in in Germany's
Germany's
chaotic
chaotic decades
decades between 1930 1950 and 1950 are are gradually
gradually "be be-
ing replaced
ing replaced by by the themes of
of the
the 'fifties
'fifties and 'sixties.
'sixties.
These themes are are frequently suggested in
frequently suggested in the
the present
present
volume,
volume, even adumbrated,
adumbrated, but not
not really developed.
really developed. The
one most noticeable
noticeable is theis the nature of language, which has
of language, has
come to to hold the center
center of of his attention till
his attention till the
the present
present and
has
has received
received itsits fullest
fullest treatment
treatment in the book Unterwegs
in the Unterwegs zur zur
Sprache,
Sprache, 1959 (to appear
(to appear later
later in
in this
this translation
translation series).
series).
To be sure,
sure, Heidegger
Heidegger has long before this
long before this reflected
reflected on the
mysterious
mysterious nature of language language in in itsits relation
relation to to thinking
thinking
and Being.
Being. But in the present
present lectures
lectures one can note progress
progress
toward the conception
conception of language
language as
as that
that sphere
sphere in which
man can dwell aright aright and make clear
clear to
to himself who is.
he is.
Here Heidegger
Heidegger is is more directly
directly concerned with the the wayway
language
language relates
relates to
to thinking
thinking and its
its response
response to
to the call
call of
of
thought.
thought. Later he will
will make,
make .
language
language itself
itself the focus
focus of
of
his
his reflections
reflections and meditations. In this sense What Is
this sense Is Called
Thinking?
Thinking? is is a signpost
signpost on Heidegger's
Heidegger's way. way.
The other
other theme increasingly
increasingly to to capture
capture his his attention
attention is is
the nature of of modern science technology. It
science and technology. will doubt
It will doubt-
less
less shock the American reader to to learn
learn in in these
these lectures
lectures
that "science
that "science does
does not think." Even when such a reader
remembers that that the
the term "science" for for Europeans
Europeans includes
includes
history, literature,
history, literature, and philosophy
philosophy as
as well
well as
as the natural
sciences,
sciences, he will
will still
still be affronted.
affronted. He has
has probably sus-
probably sus
pected
pected that
that the
the "later"
"later" Heidegger
Heidegger is
is anti-science
anti-science and mysti-
mysti-
:XX
3OL INTRODUCTION
INTR.ODUCTION

cal
cal and
and this
this assertion
assertion by by Heidegger
Heidegger is is likely
likely to to confirm his Ms
opinion.
opinion. But if
if he continues
continues to
to read with sufficient
sufficient thought-
thought-
fulness, he will
fulness, will note
note much later later inin this
this book that that "science
"science
does not
does not think
think in in the
the way
way thinkers
thinkers think."
think." In a
a certain
certain sense
sense
then
then Heidegger is
is deliberately
Heidegger deliberately trying trying to
to shock such aa reader
reader
as
as he was his his students.
students. No doubt this this is is an aspect
aspect of of his
his
pedagogical
pedagogical method,method, though though his his assertion
assertion has has a more im- im
portant
portant purpose.
purpose. Those who are
are acquainted
acquainted with his
his later
later
essays
essays on science
science and technology
technology will will be hesitant
hesitant to to accept
accept
the impression
impression that
that he is
is anti-science
anti-science or
or that
that he is
is neces-
neces
sarily
sarily pessimistic
pessimistic about present present developments.
developments. It It certainly
certainly
seems so so but things
things are are seldom what they they seem in this man's
in this man's
writings.
writings.
If
If "the most thought-provoking
thought-provoking thing thing aboutabout our our
thought-provoking
thought-provoking age" age" is
is "that we are
are still not
still not thinking,"
thinking,"
it
it has always
always been thus thus since
since the early Greeks.
the early Greeks. As he he makes
makes
clear
dear in this this volume, Heidegger
volume, Heidegger is
is neither
neither pessimistic
pessimistic nor nor
optimistic
optimistic about the times in which we live.
live. It
It is
is only
only that
that
the
the nature
nature of of our technological
technological age age requires
requires thinking
thinking more
than earlier ages, ages, for modern man conceives conceives himself
himself pre pre-
pared to
pared to take
take dominion over the earth earth and his his capacities
capacities for for
good
good and ill
ill are vastly augmented.
vastly augmented.
Organized knowledge, that
Organized knowledge, that is,
is, the
the natural
natural and human human-
istic
istic sciences,
sciences, is is not on a lower level level than thinking
thinking as as Hei
Hei-
degger
degger understands it.
it. Moreover,
Moreover, the
the sciences
sciences are
are more and
and
more
more determining
determining the the character
character of of contemporary
contemporary reality. reality.
They spring
They spring from an authentic authentic sourcesource in in our
our Western
Western
heritage, for
heritage, for techne was for for the
the Greeks
Greeks aa species
species of of knowl
knowl-
edge and
edge and in in its
its own way way aa disclosure
disclosure of of truth
truth andand Being.
Being. Its Its
predominance in
predominance in our time calls calls forfor another
another kind kind of of rere-
sponse, namely
sponse, namely thinking,
thinking, which stems stems from aa different different
source than techne but also
source than technd also Greek.
Greek. At all all events
events in in the
the
present work
present work Heidegger
Heidegger is is not
not directly
directly concerned
concerned with with the the
nature of
nature of science,
science, but with the the nature
nature of of tiainking,
thinking, which which he he
conceives to quite
conceives to be quite another
another matter.
matter.
 INTRODUCTION xxi

What is is it
it that
that Heidegger
Heidegger does does call thinking? It
call thinking? im-
is im
It is
portant
portant to to say
say first
first of all all what he does does notnot call
call thinking.
thinking.
Thinking
Thinking is,
is, in
in the
the first
first place,
place, not
not what we call
call having
having an an
opinion
opinion or a notion.
notion. Second,
Second, it
it is
is not
not representing
representing or
or having
having
idea (vorstellen)
an idea (vorstellen) about something something or or aa state
state of affairs.
of affairs.
This is an important
is important negation negation for for Heidegger,
Heidegger, which he
dealt
dealt with at at greater length
greater length in
in "Conversations
"Conversations on aa Coun
Coun-
try
try Path about Thinking"
Thinking" in
in Discourse
Discourse on
on Thinking
Thinking
(Harper & Row,
(Harper Row, 1965).1965) Third,
. thinking is
Third, thinking is not
not ratiocina
ratiocina-
tion,
tion, developing
developing a a chain of of premises
premises which lead lead toto aa valid
valid
conclusion.
conclusion. Lastly,
Lastly, it it is
is not conceptual
conceptual or
or systematic
systematic in
in the
the
sense
sense favored by by the German idealistic
idealistic tradition,
tradition, the
the concept
concept
or Begriff
or Begriff believed
believed by by Hegel
Hegel to be thinking
to be thinking par excellence.
par excellence.
Heidegger
Heidegger is, is, however,
however, not denying the
not denying the importance
importance of of
these
these conceptions
conceptions of of thinking.
thinking. He is is hardly
hardly aa "nothing
"nothing but"
kind ofof philosopher. Opining, representing,
philosopher. Opining, representing, reasoning, con reasoning, con-
ceiving--all
ceiving all have their
their place
place and function;
function they
5 they
are
are more
useful and necessary
necessary in most respects respects than is is thinking
thinking as as he
understands it. it. These accustomed ways of
ways of grasping
grasping think think-
ing,
ing, as
as he remarks in
in this
this book,
book, are
are so
so stubborn
stubborn "because
they
they have their own truth." There is is always
always aa struggle
struggle to to
advance a new way way of
of seeing
seeing thingsthings because
because customary
customary
ways
ways and preconceptions
preconceptions about it it stand in in the
the way.
way. The
situation
situation is is similar
similar to to learning
learning a
a foreign language : forget-
foreign language :
forget
ting
ting our mother tongue
tongue is the
is the chief difficulty.
difficulty.
Furthermore,
Furthermore, Heidegger Heidegger makes no claim claim thatthat thinking
thinking
can produce
produce knowledge
knowledge as do the as the sciences,
sciences, nor can it pro
it pro-
mote usable practical
practical wisdom,
wisdom, solve solve any any cosmic riddles,
riddles, or
endow us us directly
directly with the the power
power to to act.
act. There is is no salva
salva-
tion
tion to
to be found
f ound in in it.
it. In allall these
these ways ways it it is
is clearly
clearly inferior
inferior
to
to the
the sciences
sciences and to to all
all these activities which commonly
these activities commonly
pass
pass for
for thinking.
thinking. Nevertheless,
Nevertheless, thinking thinking in in his
his sense
sense doesdoes
have its
its own importance
importance and relevance.
relevance. Heidegger
Heidegger is
is clearly
clearly
working
working toward aa theory theory of of the independent
independent role role of aa kind
of
of thinking
tMnking that
that is
is atat once poetic
poetic and philosophic.
philosophic. Like
 xxii INTRODUCTION
INTRODUCTION

many other
many other Continental
Continental thinkers
thinkers today,
today, lie
he wants
wants to insist
to insist
on aa new
on new conception
conception of
of philosophy
philosophy as
as an
an autonomous
autonomous
inquiry.
inquiry.
For Heidegger
For Heidegger thinking thinking is is aa response
response on on our
our part
part to to aa
call which
call which issuesissues from
from the
the nature
nature of
of things,
tilings, from
from Being
Being
itself. To be
itself. be able
able to think does
to think does notnot wholly
wholly depend
depend on on ourour
will and
wiH and wish,
wish, though
though much does does depend
depend on whether we
on whether we
prepare
prepare
ourselves
ourselves to
to hear
hear that
that call
call to
to think
think when
when it
it comes
conies
and respond
and respond to to it
it inin the
the appropriate
appropriate manner. Thinking is
manner. Thinking is
determined by
determined by that that which is
is to
to be
be thought
thought as
as well
well as
as by
by him
thinks. It
who thinks. It involves
involves not not only
only man's
man's receptivity
receptivity to to Being
Being
but also
but also Being's
Being's receptivity
receptivity to to man. The history history and situa situa-
tion of
tion of man in in aa given
given age age often
often covers
covers up up the nature of of
reality
reality
and
and renders
renders it
it impossible
impossible to
to receive
receive the message
message of
of
Being.
Being.
Thinking
Tb.iriTn.-ng is
is not
not so so much an act act asas aa way
way of of living
living or
dwel.ling--as
dwelling as we in
in America would put it,
put it, waya
a way of
of life. It
life. It
is
is a remembering who we are as
a remembering as human beings beings and where
we belong.
belong. It It is
is a gathering
gathering and focusing focusing of our whole
selves
selves on what lies lies before
before us and a taking taking to to heart and mind
these
these particular
particular thingsthings before us in in order to to discover
discover in in
them theirtheir essential
essential nature and truth. truth. Learning
Learning how to
to
think
think can obviously
obviously aid
aid us in this
this discovery. Heidegger's
discovery. Heidegger's
conception
conception of of truth
truth as as the revealing
revealing of of what is concealed, in
is concealed, in
distinction
distinction to to the
the theory
theory of of truth as as correctness
correctness or corre- corre
spondence,
spondence, is
is probably
probably his
his most seminal thought
thought and phi-
phi
losophy's
losophy's essential
essential task,
task, as
as he sees
sees it.
it. The nature of reality reality
and ofof man is is both hidden and revealed; revealed it5
it both appears
appears and
withdraws from view, not in
from view, in turn but concomitantly.
concomitantly. Only Only
the thinking
thinking that
that is
is truly involved, patient,
truly involved, patient, and disciplined
disciplined
by
by long
long practice
practice can come come to to know either
either the hidden or dis- dis
closed character
closed character of of truth.
truth.
The
The final
final lecture
lecture in in this
this volume,
volume, which parallelsparallels the last last
chapter
chapter in
in Introduction
Introduction to
to Metaphysics,
Metaphysics, brings brings out most
clearly-more
clearly more clearly
clearly in in my
my judgment
judgment than than diddid the
the earlier
earlier
 INTRODUCTION
INTRODUCTION xxiii

book-Heidegger's
book Heidegger's central central intuitions
intuitions about about the the nature
nature of of
thinking.
thinking. It
It represents
represents his
Ms attempt
attempt to
to translate
translate the
the famous
saying
saying of Parmenides about the the relation
relation of of saying
saying and
thinking
thinking to
to Being.
Being. What Heidegger
Heidegger is
is here
here suggesting
suggesting is is
that
that thinking
thinking is
is a concrete
concrete seeing
seeing and saying
saying of
of the
the way
way the
the
world is.is. Man is is an integral part of
integral part of this this world and can can
realize
realize it by asking
it by asking questions
questions of of it,
it, profound
profound and naive na1ve
questions,
questions, and by waiting
by waiting "even a
a whole lifetime"
lifetime" for
for the
the
disclosures
disclosures that may may come. Thinking
Thinking is
is unlike
unlike any
any other
other act
act
insofar
insofar as as it
it is
is an actact at all. It
at all. is aa calling
It is calling in in more than one
sense
sense ofof that richly evocative
that richly evocative word. Thinking Thinking definesdefines the the
nature of of being
being human and the thoughtless we are,
the more thoughtless are,
the
the less
less human we are. are.
Yet thinking
thinking is inherent in
is inherent in man as as aa being-in-the-world.
being-in-the-world.
Hence learning
learning to
to think is
is as
as much a
a discovery
discovery of of our own
nature
nature as as itit is
is a
a discovery
discovery of
of the nature of Being.
the nature of Being. Every Every
doctrine
doctrine of of man's nature,
nature, as as he tells
tells usus in in these
these lectures,
lectures, is is
at
at one and the same time a doctrine of Being. And every
of Being. every
doctrine of BeingBeing is is by
by the same token a doctrine doctrine of of human
nature.
nature. That is is to
to say,
say, the relatedness
relatedness of
of man to
to Being is
Being is
so
so integral
integral that inquiryinquiry into involves of
into one involves of necessity
necessity the the
other,
other, too.
too.
This book closes
closes with a question, appropriately, since
question, appropriately, since the
the
title
title and indeed most of of the lectures
lectures are are an extended ques ques-
tion.
tion. To this
this question
question no answer is is given
given in in the
the sense
sense of of a
definition
definition or or description.
description. Indeed Heidegger Heidegger teaches teaches thatthat
none can be given. given. As we learn in
in the
the opening
opening sentence:
sentence :

"We come to to know what thinking thinking means when we ourselves ourselves
try
try to
to think." To define
define thinking
thinking for
for someone else
else would
be as
as hopeless
hopeless as as describing
describing colors colors to to the
the blind.
blind. Thinking
Thinking is is
questioning
questioning and putting
putting ourselves
ourselves in
in question
question as
as much as
as
the cherished opinions
opinions and inherited doctrines doctrines we have long long
taken
taken for
for granted.
granted. Each must learn learn to to do it it for
for himself.
himself.
Heidegger
Heidegger as
as teacher
teacher demonstrates and encourages
encourages his his stu-
stu
dents
dents to
to follow
follow suit.
suit. The result
result of
of such questioning
questioning is
is not
 :xxiv
3OC1V INTRODUCTION
INTR.OD U CTI ON

negative or
negative or skeptical.
skeptical. Despite
Despite diversions
diversions and
and asides,
asides, the
the
course of
course of these
these lectures
lectures advances
advances Heidegger's
Heidegger's theme
theme in
in such
such
a way
a way that
that we learn
learn aa good
good deal
deal about
about how toto question
question
rightly.
rightly.
This intimate
This intimate connection
connection between thinking
thinking and
and ques
ques-
tioning is
tioning is central
central to
to everything
everything Heidegger
Heidegger is is trying
trying to
to learn
leam
by
by these
these exercises
exercises in
in thinking. Putting
thinking. Putting in
in question
question is
is not
primarily
primarily a
a method
method for
for him as
as it
it was for
for Descartes
Descartes and for
for
his teacher
his teacher HusserL
Husserl. least it
At least it is
is not
not aa method in
in the
the sense
sense
that one
that one uses
uses it
it as
as aa preliminary
preliminary to to building
building up
up body
a body of
of
doctrine after tearing
doctrine after tearing down earlier
earlier systems.
systems. No,
No, for
for Hei
Hei-
degger questioning
degger questioning is a way
is a or path
way or path of
of thinking
thinking each one
must clear
must for himself
clear for himself with
with no certain
certain destination
destination inin mind.
It might be likened to making
It might be likened to making a first
first path
path on skis
skis through
through
new-fallen snow or
new-fallen or clearing
clearing aa way
way for
for oneself
oneself through
through
dense
dense forest
forest growth. Questioning
growth. Questioning and thinking
thinking are
are not a
means toto an end; they
end; they are self-justifying.
self-justifying. To think
think is
is to be
to
underway,
underway, a favorite
favorite word of crucial importance
of crucial importance to Hei
to Hei-
degger.
degger. His general
general question constant, namely
question remains constant, namely the
relation
relation ofof human beingbeing and other beings
beings to
to Being as such;
Being such 5

but the way changes frequently

way changes frequently since
since he often gets
gets onto
bypaths
bypaths and dead-ends. His persistence
persistence in holding to
holding to the
question
question he has chosen to to think about as
as well as his flexi-
as his flexi
bility
bility in approach
approach to to it
it are
are sources
sources of admiration,
admiration, even
among
among the
the ranks
ranks of
of his
his detractors.
detractors.
Since thinking
thinking and questioning
questioning are so so nearly
nearly synony-
synony
mous,
mous, it
it is
is difficult
difficult for
for critics
critics and historians
historians of thought
thought to to

classify and "locate"

classify "locate" him in the tradition.
tradition. In Germany
Germany he
is
is sometimes held to to be aa continuator
continuator of of Hegel
Hegel or
or Nietzsche.
Nietzsche.
Or
Or often he is is thought to
thought to be a modem
modern follower
follower of
of Par-
menides or or Heraclitus.
Heraclitus. Despite
Despite his
his great
great love
love for
for the Greeks
and his familiarity
and his familiarity with Western philosophic philosophic thought,
thought, II
believe it
it is
is aa fundamental
fundamental mistake to to read Heidegger
Heidegger as as aa
follower this or that
follower of this that previous
previous thinker.
thinker. He seems to
to me to
to
have
have nono basic
basic dependence
dependence on on any
any predecessors,
predecessors, not even his his
 INTRODUCTION
INTRODUCTION XXV

own previous thought- If

previous thought. If his
his thinking
thinking is is never
never carried
carried on on inin
disregard
disregard of the tradition,
tradition, he is
is rarely
rarely satisfied
satisfied with
with the the
conclusions
conclusions of others others nor,
nor, after
after a a time,
time, with
with hishis own.
own. Close
Close
students
students of his his well
well realize
realize how far far he hashas come since Being
since Being
and Time,
Time, however they they may divide on the
may divide the question
question of of
whether therethere has been a a decisive "turn" since
decisive "turn" since thatthat early
early
work. Today,
Today, at at age
age seventy-nine,
seventy-nine, he starts starts every
every morning
morning
afresh,
afresh, without any any secure
secure basebase in in past
past systems
systems of of thought
thought
and still
still dissatisfied
dissatisfied with what he himself himself hashas worked out. out.
A future age may
age may well
well consider
consider his
his contribution
contribution to
to phi-
phi
losophy
losophy to to be that
that of of an initiator
initiator of of new approaches
approaches and
perspectives
perspectives on our common inheritance, inheritance, rather rather than than any any
new content or or doctrine.
doctrine. He seeks seeks to to press
press beyond
beyond systems
systems
and concepts-to
concepts to live
live in in the
the meta as as he here
here suggests
suggests was
the simple
the simple and therefore inexhaustible
therefore inexhaustible significance of significance of
Greek thought.
thought. The one aspect aspect of of that
that thought
thought seizedseized upon
upon
by
by the
the Christian
Christian Middle Ages
Ages and carried
carried over
over into
into modern
thought,
thought, fruitful
fruitful as as it
it has been, believes to
been, he believes to have reached
an impasse
impasse today.
today. The only
only wayway to go
to go forward is to
is to return
to
to the origins
origins and seek a new beginning. beginning.
The advance HeideggerHeidegger wishes to to make on the the basis
basis of of
Greek thought
thought is
is toto learn to
to think non-conceptually
non-conceptually and
non-systematically
non-systematically yet yet with rigor strictness about the
rigor and strictness the
nature of Being.
Being. By By so so doing
doing he hopes hopes to to avoid
avoid the the subjec-
subjec
tivity
tivity involved in separating
separating human being
being and Being,
Being, sub sub-
ject
ject and object.
object. He desires
desires a thinking
thinking that
that is
is at
at once
receptive
receptive in the sense sense of a listening attending to
listening and attending to what
things
things convey
convey to to us and activeactive in in the
the sense that we respond
sense that respond
to
to their
their call.
call. Only
Only when we are
are really
really immersed in
in what is is
to
to be thought
thought can we reveal
reveal truly
truly the
the nature of
of anything
anything
no matter how commonplace
commonplace it may be,
it may be, and only only then can
we avoid our habitual
habitual ways ways of grasping it
of grasping it as it is
as it is for us,us, i.e.,
.#.,
subjectively.
subjectively.
The call
call of of thought
thought is is thus
thus thethe call
call to
to be attentive
attentive to to
things
things as
as they are,
they are, to
to let
let them be
be as
as they are,
they are, and to
to think
XXVl
XXVI INTRODUCTION
INTRODUCTION

them and ourselves together. 'Ibis

ourselves together. This is, is, of
of course,
course, difficult,
difficult,
all
all the
the more so so asas Heidegger
Heidegger believes
believes in
in this
this man-centered
man-centered
age
age of ours. It
of ours. It is
is an age in
age in which "we consider consider it it quite
quite in in
order
order that
that we cannot
cannot all all follow
follow the the thought
thought processes
processes of of
modern theoretical
theoretical physics.
physics. But to
to learn
learn the
the thinking
thinking of
of
thinkers
thinkers is is essentially
essentially more difficult,
difficult, not because that that think
think-
ing
ing isis still
still more involved
involved but because because it it is
is simple."
simple." Never Never-
theless,
theless, if
if we persist
persist in
in attempting
attempting to
to master the
the handicraft
handicraft
of
of thinking,
thinking^ it it is
is not impossible. Heidegger is
impossible. Heidegger is persuaded
persuaded
that
that man is is naturally
naturally inclined
inclined to
to think
think and Being desires
Being desires
to
to be thought
thought truly.
truly.
To offer
offer aa translation
translation of of a Heideggerian work requires
a Heideggerian requires
aa measure of of courage, perhaps
courage, perhaps better
better named rashness.
rashness. The
reasons
reasons are are clearly
clearly stated
stated in
in the
the present
present volume.
volume. A transla-
transla
tion
tion isis necessarily
necessarily an interpretation, according to
interpretation, according to him,
him, and
also
also every
every genuine thinking
genuine thinking ambiguousis
is ambiguous in in its
its very nature.
very nature.
"Multiplicity
"Multiplicity of
of meanings
meanings is
is the
the element
element in
in which thought
thought
must move in order to to be strict thought," he tells
strict thought," tells his
his stu
stu-
dents.
dents. Or again,
again, to to move within language language is is like
like moving
moving
"on the billowing
billowing waters of
of an ocean."
ocean." Heidegger
Heidegger revels revels
in the ambiguity
ambiguity of
of the German language
language and in
in the
the multi-
multi
ple
ple meanings
meanings of the words he chooses. chooses. He thinksthinks poetically,
poetically,
all
all the more the older
older he becomes. TranslatorsTranslators can never be
sure in a givengiven case
case which of these meanings
of these meanings Heidegger
Heidegger
wishes to to predominate.
predominate. One can,
can, of
of course,
course, use
use two or more
or
English
English words for a single
single German term,
term, and this
this we have
frequently
frequently done.
done.
It gradually
gradually becomes clear clear to to aa translator,
translator, however,
however, that that
Heidegger
Heidegger rarely rarely abandons the
the idiomatic
idiomatic sense
sense of
of a
a German
word,
word, no matter how technical technical or or terminological
terminological its its over
over-
tones. He has great respect
great respect for
for the
the common idiom, though
idiom, though
none at at all
all for the commonness of of thoughtless
thoughtless usage. usage. Most
of his words retain as as much as possible of
as possible of their
their rootroot mean
mean-
ings
ings in their Greek, Latin,
Greek, Latin, or Old German origins.
origins. Hence,Hence,
we have tried to to stick
stick toto Anglo-Saxon equivalents where
Anglo-Saxon equivalents
 INTRODUCTION
INTRODUCTION xxvii
XXYli

we could,
could, and to to keep
keep uppermost
uppermost the the simple, non-technical
simple, non-technical
sense
sense of what he is
is trying to say.
trying to say. This way it
way it is is easier
easier for
for
the
the philosophically
philosophically sophisticated reader to
sophisticated reader to supply
supply the the con
con-
temporary
temporary technical
technical connotations
connotations of
of these
these words,
words, and for
for
the
the layman
layman in
in philosophy
philosophy not
not to
to miss
miss the
the essential
essential message
message
of
of this
this book.
book.
Though
Though Heidegger
Heidegger was extremely helpful in
extremely helpful in answering
answering
my
my questions
questions about the the meaning
meaning of of aa term,
term, aa sentence,
sentence, or or aa
whole passage,
passage, Fred Wieck and II would not claim claim that
that we
have caught
caught thethe intended
intended emphasis
emphasis in in every
every case.
case. This
This may
may
well
well be
be the
the first
first Heidegger
Heidegger translation
translation in
in English
English to
to be
be
worked out in in close
close cooperation
cooperation with
with the
the author.
author. But it
it does
does
not
not pretend
pretend to to be an authorized translation. Martin Hei
authorized translation. Hei-
degger
degger does
does not know English well enough
English well enough for for that.
that. How-
ever,
ever, we do believe
believe that
that it
it is
is as close to
as close to the
the author's
author's inten
inten-
tions
tions asas our own limitations
limitations in in understanding
understanding and the the
requirements
requirements of
of readable
readable English
English allow.
allow. If
If it
it remains,
remains,
nonetheless,
nonetheless, an interpretation,
interpretation, we trust trust that
that itit is
is one which
is
is faithful to
to the spirit
spirit and substance of of the
the original.
original.
PART
·-·
ONE
 LECTURE
II
·-·
We come to to know what it it means to when we ourselves
to think "when ourselves
try
try to
to think.
think. If
If the
the attempt
attempt is
is to be successful,
successful, we must be
ready
ready to
to learn
learn thinking.
thinking.
As soon as as we allow ourselves
ourselves to to become involved in such
learning,
learning, we have admitted that we are not yet yet capable
capable
of thinking.
iJainking.
Yet man is is called the being being who can think, think, and rightly
rightly
so.
so. Man is is the rational animal. Reason., Reason, ratio,
ratio evolves in
',

thinking.
thinking. Being
Being the rational animal, animal, man must be capable capable
of thinking if
if he really wants to. Still,
to. it may be that man
Still, it
thinking really
wants toto think,
think, but can't. Perhaps he wants too much when
can't. Perhaps
he wants to to think,
think, and so
so little. Man can think
can do too little.
in the sense that he possessespossesses the possibility
possibility to do so. so. This
possibility alone, however,
possibility alone, however, is
is no guarantee
guarantee to us that we are
capable
capable of thinking.
thinking. For we are capable
capable of doing
doing only what
only
we are
are inclined to to do.
do. And again,again, we truly
truly incline only
only
toward something
something that in turn inclines
inclines toward us,
us, toward
our essential
essential being,
being, by by appealing
appealing to our essential being being as
the
the keeper
keeper who
who holds us
us in
in our
our essential being.
being. What keeps
keeps
us
us in
in our
our essential
essential nature holds us only only so long,
long, however, as
however,
we
we for
for our
our part
part keep
keep holding
holding on to to what holds us. And we
keep holding
keep holding on
on to
to it
it by
by not
not letting
letting it it out of our memory.

Memory
Memory is
is the
the gathering
gathering of
of thought.
thought. Thought
Thought of what?
5
4 WHAT CALLED THINKING?
WHAT IS CALLED

Thought
Thought of of what holds holds us, us, in that we give
in that give it it thought
thought pre pre-
cisely
cisely because
because It remains what must be thought
It remains thought about.about.
Thought
Thought has
has the
the gift
gift of
of thinking
thinking back,
back, a
a gift
gift given
given because
because
we incline
incline toward it. it. Only
Only when we are are soso inclined
inclined toward
what in in itself
itself isis to
to be thought about,
thought about, only only then are we capa
are capa-
ble
ble of
of thinking.
thinking.
In
In order
order to to bebe capable
capable of of tbjnkjng,
thinking, we need to to learn
learn it
it
first.
first. What is is learning? Man learns
learning? learns when he disposes every-
disposes every
thing
thing he he does
does so so that
that it it answers
answers to to whatever essentialsessentials are
are
addressed
addressed to to him at any
at any givengiven moment. We learn
learn to
to think
think
by givmg our
by giving our mind to to what therethere is fotlim:k_~bout.
is to^tfimKabout.
What is is essential
essential in in aa friend,
friend, for
for example,
example, is is'w4ilt
%i
call
wljat we call
"friendly."
"friendly." In
In the
the same sense
sense we now call
call "thought-pro-
"thought-pro
voking"
voking" what in in itself
itself is is to
to be thought
thought about.
about. Everything
Everything
thought-provoking gives
thought-provoking gives us us to think. But it
to think. it always
always gives
gives
that
that gift just
gift just
so
so far
far as
as the
the thought-provoking
thought-provoking matter
matter al-
al
ready
ready is
is intrinsically
intrinsically what must be thought
thought about.
about. From
now on,on, we will will call
call "most thought-provoking"
thought-provoking" what re re-
mains to to be thought
thought about always, always, because it it is
is at
at the
the begin
begin-
ning,
ning, before
before all
all else.
else. What is is most thought-provoking?
thought-provoking?
How does it it show itself
itself in our thought-provoking
thought-provoking time?
Most thought-provoking
thought-provoking is that we are
is that are still
still not
not thinking
thinking
-not even yet,
not yet, although
although the state state of of the world is is becoming
becoming
constantly
constantly more thought-provoking.
thought-provoking. True,
True, this
this course of of
events seems to to demand rather rather that that man shouldshould act, with-
act, with
out delay,
delay, instead
instead of making speeches at
making speeches at conferences
conferences and
international
international conventions
conventions and never getting
getting beyond beyond pro pro-
posing
posing ideas on what ought ought to to be,be, and how it it ought
ought to to be
done. What is is lacking, then,
lacking, then, is
is action,
action, not thought.
thought.
And yet-it
yet it could be that
prevailing man has
that prevailing has forfor centuries
centuries
now acted too much and thought thought too
too little.
little. But how dare
dare
anyone
anyone assert today
assert today that we are are still
still not
not thinking,
thinking, todaytoday
when there is is everywhere
everywhere a lively lively and constantly
constantly more
audible interest
interest in philosophy,
philosophy, when almost almost everybody
everybody
claims to know what philosophy philosophy is
is all
aU about!
about! Philosophers
Philosophers
 PART
PART I I 5

are the thinkers

are the par excellence.
thinkers par excellence. They are
They are called
called thinkers
thinkers
precisely because thinking properly takes
precisely because thinking properly
takes place place in phi
in phi-
losophy.
losophy.
Nobody will
Nobody will deny
deny thatthat there
there isis an an interest
interestin in philosophy
philosophy
today.
today. But-is
But there
is there anything
anything at
at all
all left
left today
today in in which
which
man does not take
man does not take an interest, in an interest, in the
the sense
sense in
in which
which he
he
understands "interest"?
understands "interest"?
Interest, interesse,
Interest, interesse, means
means to to be
be among
among and and in in thethe midst
midst
of things,
of things, or
or to
to be
be at
at the
the center
center of
of aa thing
thing and
and to
to stay
stay withwith
it. But today's interest
it. But today's interest accepts as accepts as valid
valid only
only what
what is
is interest-
interest
ing.
ing.
And
And interesting
interesting
is
is the
the sort
sort of
of thing
thing that can
that can freely
freely be be
regarded
regarded
as
as indifferent
indifferent the
the next
next moment,
moment, and
and be
be displaced
displaced
by something
by something else, else, which then then concerns
concerns us us just
just as as little
little asas
what went before. Many
what went before. Many people today people today take
take the
the view
view that
that
they are doing great honor to something by finding it
they are doing great honor to something by finding
it inter
inter-
esting.
esting. The truth
truth is
is that
that such
such an opinion
opinion has already
already rele-
rele
gated the
gated the interesting
interesting thing
thing to
to the
the ranks
ranks of
of what is
is indiffer-
indiffer
ent
ent andand soon
soon boring.
boring.
It
It isis no
no evidence
evidence of of any
any readiness
readiness to to think
think that that people
people
show
show an an interest
interest in in philosophy.
philosophy. There is,
is, of
of course,
course, serious
serious
preoccupation
preoccupation everywhere
everywhere with philosophy philosophy and its its prob-
prob
lems. The
lems. The learnedlearned world
world is
is expending
expending commendable efforts
efforts

in
in the
the investigation of
of the
the history
history of
of philosophy.
philosophy. These These are are
investigation
useful
useful and and worthy
worthy tasks,tasks, andand onlyonly the best talents are good
talents are good
enough for
for them, especially when
when they
they present
present to
to us models
us models
enough them, especially
of
of great thinking. But
great thinking.
But even
even if if we
we have
have devoted
devoted many many years years
to the intensive
to the intensive study of study of the
the treatises
treatises and
and writings
writings of
of the
the
great thinkers, that
that fact
fact is is still
still no
no guarantee
guarantee that we our-
that we our
great thinkers,
selves
selves are are thinking, or
or even
even are
are ready
ready to
to learn
learn thinking.
thinking. On On
thinking,
the
the contrary-preoccupation more than than
contrary preoccupation with with philosophy
philosophy more
anything else may give usus the
the stubborn
stubborn illusion
illusion that
that we
we
anything else may give
are
are thinking just because we
thinking just because
we are are incessantly
incessantly "philoso- "philoso
phizing."
phizing."
Even to
Evenso, it remains strange, and
so, it remains strange,
and seems
seems presumptuous,
presumptuous, to
assert
assertthatthatwhatwhatisismost mostthought-provoking
thought-provokingin our thought-
in our thought-
6 WHAT CALLED THINKING?
WHAT IS CALLED

provoking
provoking time time is is that
that we are still not
are still not thinking.
thinking. Accord Accord-
ingly,
ingly , we must prove prove the the assertion.
assertion. Even more advisable is advisable is
first to explain
first to explain it.
it. For it it could
could be
be that
that the
the demand for a
a
proof collapses
proof collapses as
as soon
soon as
as enough
enough lightlight is
is shed on what the
the
assertion says. It
assertion says. It runs:
runs :

Most thought-provoking
thought-provoking in in our thought-provoking
thought-provoking time time
is
is that
that we areare still
still not
not thinking.
thinking.
It
It has
has been
been suggested
suggested earlierearlier how the the term "thought-
"thought-
provoking"
provoking" is
is to
to be
be understood.
understood. Thought-provoking
Thought-provoking is is what
gives us to think. Let us look at
gives us to think. Let us look at it closely, it closely, and from the
the start
start
allow
allow each
each word its its proper
proper weight.
weight. Some things things are are food for for
thought
thought in
in themselves, intrinsically,
themselves, intrinsically, so
so to
to speak innately.
speak innately.
And some things things make an appeal appeal to to us us to to give
give them
thought, to
thought, to turnturn toward them in
in thought
thought :
: to
to think
think them.
What is is thought-provoking, what gives
thought-provoking, gives us us to to think,
think, is is
then not anything
anything that
that we determine,
determine, not
not anything
anything that
that
only
only we are are instituting,
instituting, only only we are are proposing.
proposing. According
According
to
to our assertion,
assertion, what of
of itself
itself gives
gives us most to
to think about,
about,
what is is most thought-provoking, is
thought-provoking, is this this-that that we are still
are still
not thinking.
thinking.
This now means:means We have still
: still not come face face to to face,
face,
have not yet yet come under the sway
sway of
of what intrinsically
intrinsically
desires
desires toto be thought
thought about in an essential essential sense.
sense. Presum
Presum-
ably
ably the reason is is that
that we human beings beings do do not yet yet suffi
suffi-
ciently
ciently reach out and turn toward what desires desires to to be thought.
thought.
If
If so,
so, the fact
fact that
that we are still still not thinking would merely be
thinking merely
a slowness,
slowness, a delay
delay in thinking
thinking or, or, at at most,
most, aa neglect
neglect on
man's part.
part. Such human tardiness could then
tardiness could then be be cured
cured in in
human ways ways by by the appropriate measures. Human neglect
appropriate measures. neglect
would givegive us food for thought-but
thought but only only in in passing.
passing. The
fact that we are still still not thinking would be
thinking be thought-provok-
thought-provok
ing,
ing, of of course,
course, but being being aa momentary
momentary and curable curable condi condi-
tion of modern man, man, it it could never be called called the the one
one most
thought-provoking
thought-provoking matter. Yet that that isis what we call call it,
it, and
we suggest thereby
suggest thereby the following:
following: that
that we are
are still
still not
not
 PART II
PART 7
7

thinking
thinking is is by
by no means only only because man does does not
not yet
yet tarn
turn
sufficiently
sufficiently toward that
that which, by
which, by originorigin and innately,
innately?
wants toto be thought
thought about
about since
since inin its
its essence
essence itsits remains
remains
what must be thought
thought about.
about. Rather,
Rather, that
that we are
are still not
still not
thinking
thinking stems from the
the fact
fact that
that the
the thing
thing itself
itself that
that must
be thought
thought about turnsturns away
away from man, man, hashas turned
turned away away
long ago.
long ago.
We will
will want to to know at once when that
at once that event
event tooktook
place.
place. Even before
before that,
that, we will
will ask
ask still
still more urgently
urgently how
we;
we could possibly
possibly know of any such event.
any such event. And finally,
finally, thethe
problems
problems which here lie in wait
here lie in wait come rushing
rushing at usat us when
we add still
still further:
further: that
that which reallyreally gives
gives us us food
food forfor
thought
thought did
did not turn away
away from man at
at some time
time or
or other
other
which can be fixed fixed in history-no,
history no, what reallyreally must be be
thought keeps itself
thought keeps itself turned away
away from man since the
since the be be-
ginning.
ginning.
On the other hand,
hand, inin our era
era man has
has always
always thought
thought
in some way;
way in fact,
fact,
5
man has thought
thought the
the profoundest
profoundest
thoughts,
thoughts, and entrusted them to memory. By
to memory. By thinking
thinking inin
that way
way he did and does does remain related
related toto what must be
thought.
thought. And yet yet man is is not capable
capable of of really
really thinking
thinking asas
long
long as
as that which must be thought about,
thought about, withdraws.
If
If we,
we, as
as we are here and now, now, willwill not be taken in in by
by
empty
empty talk,
talk, we must retort
retort that everything
everything said said so far is
so far is an
unbroken chain of of hollow assertions,
assertions, and state
state besides
besides that
that
what has been presented
presented here has
has nothing
nothing to
to do
do with scien-
scien
tific
tific knowledge.
knowledge.
It
It will
will be well to to maintain as as long
long asas possible
possible such a
defensive attitude
attitude toward what has been said only in
said: only
: that
in that
attitude
attitude do we keep keep the distance
distance needed for
for a
a quick running
quick running
dash byby which one or the other of of us
us may
may succeed
succeed in in making
making
the leap
the leap into
into thinking.
thinking. For it is true
it is true that
that what was said so
said so
far,
far, and the entire
entire discussion that is
discussion that is to
to follow,
follow, have nothing
nothing
to
to do with scientific
scientific knowledge, especially not if
knowledge, especially if the
the discus
discus-
sion itself
itself is
is to
to be a thinking.
thinking. This situation
situation is
is grounded
grounded in in
 8 WHAT CALLED THINKING?
WHAT IS CALLED THINKING?

the fact
fact that
that science
science itself
itself does not think,
does not think, and cannotcannot tMnkthink
-which
which is its good fortune,
is its good fortune, here meaning
meaning the
the assurance
assurance
of its
its own appointed
appointed course.
course. Science
Science doesdoes notnot think.
think. This is is
aa shocking
shocking statement.
statement. Let
Let the
the statement
statement be shocking,
shocMng ?
even
even
though
though we immediately
immediately add the the supplementary
supplementary statement statement
that
that nonetheless
nonetheless science
science always
always and in
in its
its own fashion
fashion has
has
to do with thinking.
to thinking. That fashion, however, is
f ashion however,
?
is genuine
genuine and
consequently
consequently fruitful
fruitful only
only after
after the
the gulf
gulf has
has become visible
visible
that
that lies
lies between thinking
thinking and the
the sciences,
sciences,, lies
lies there
there un-
bridgeably.
bridgeably. There is
is no bridge
bridge here--only
here only the
the leap.
leap. Hence
there isis nothing but
nothing but mischief
mischief in in all
all the
the makeshift ties ties and
asses'
asses bridges
7

bridges by by which men today today would set set up up aa com

com-
fortable
fortable commerce between thinking thinking and the the sciences.
sciences.
Hence we, we, those
those ofof usus who come from the the sciences,
sciences, must
endure what is is shocking and strange about
shocking strange about thinking-
thinking
assuming
assuming we are are ready
ready to to learn thinking. To learn
learn thinking. learn means to to
make everything
everything we do
do answer to
to whatever essentials
essentials ad-
ad
dress
dress themselves to to us at at the given
given moment. In order order to to be
be
capable
capable of
of doing
doing so,so, we must get underway.
get underway. It
It is
is important
important
above all all that on the the wayway on which we set set out
out when we
learn to think,
think, we do not deceive ourselves ourselves and rashly rashly by by-
pass
pass the pressing questions;
pressing questions 5
on the
the contrary,
contrary, we must allow
allow
ourselves to to become involved in questions that
in questions that seek
seek what no
inventiveness
inventiveness can find. Especially
find. Especially we moderns can can learn
learn
only
only if if we always
always unlearn at at the same time.time. Applied
Applied to to the
the
matter before us: us we can leam
: thinking only
learn thinking only if if we radically
radically
unlearn what thinking thinking has been traditionally.
traditionally. To do do that,
that,
we must at at the same time come to to know it. it.
We said
said : man still
: still does
does not think,
think, and this this because
because what
must be thought
thought about turns away away from him;
him; by by no means
only
only because man does not sufficiently sufficiently reach
reach out
out and turn
and turn
to what is is to
to be thought.
thought.
What must be thoughtthought about, tums away
about, turns away from man. It It
withdraws from him. But how can we have have thethe least
least knowl
knowl-
edge
edge of of something
something that withdraws from the the beginning,
beginning,
 PART II 9
if

can we even give

how can give it
it aa name?
name? Whatever
vVhatever withdraws,
withdraws,
refuses arrival.
refuses arrival. But
But-withdrawing
withdrawing is not
is not nothing.
nothing. With
vVith-
drawal is
drawal is an event.
event. In fact,
fact, what
what withdraws
withdraws may eveneven con
con-
cern and claim
cern claim man more essentially
essentially than
than anything
anything present
present
that strikes
that strikes and touches
touches him. Being
Being struck
struck by
by actuality
actuality is
is
what we like
like to
to regard
regard as
as constitutive
constitutive of
of the
the actuality
actuality of
of the
the
actual. However,
actual. However, inin being
being struck
struck by
by what is actual, man may
is actual.,
be debarred
be debarred precisely
precisely from what concerns
concems and touches him
-touches
touches him in in the
the surely
surely mysterious
mysterious way
way ofof escaping
escaping
by its
him by its withdrawal.
withdrawal. The event
event of
of withdrawal could be
what isis most present
present in in all
all our present,
present, and so so infinitely
infinitely
exceed the
exceed the actuality
actuality of
of everything
everything actual.
actual.
What withdraws from us, us, draws us us along
along by by itsits very
very
withdrawal,
withdrawal, whether or
or not we become aware of
of it
it immedi-
immedi
ately, or at
ately, or at all.
all. Once we are are drawn into into the withdrawal, we
the withdrawal,
are
are drawing
drawing toward what draws, attracts us by
draws, attracts by its
its with
with-
drawal.
drawal. And once we, being
we, being so
so attracted,
attracted, are
are drawing
drawing to to-
ward what draws us, us, our essential
essential nature already
already bears
bears the
the
stamp
stamp of "drawing toward." As we are drawing
of '_'drawing drawing toward
what withdraws,
withdraws, we ourselves
ourselves areare pointers
pointers pointing
pointing toward
it.
it. We are
are who we are by pointing
by pointing in
in that direction-not
direction not
like
like an incidental
incidental adjunct
adjunct but as follows: this "drawing
as follows: this "drawing
toward" is is in
in itself
itself an essential
essential and therefore constant
pointing
pointing toward what withdraws. To say say "drawing
"drawing to to-
ward" is is to
to say "pointing
say "pointing toward what withdraws."
To the extent that man is
the extent is drawing
drawing that way, points
way, he points
toward what withdraws. As he is is pointing
pointing that way,
way, man is
is

the pointer.
the pointer. Man here is
is not first
first of all
all man,
man, and then also
also
occasionally
occasionally someone who points. points. No: No drawn into
: into what
withdraws,
withdraws, drawing
drawing toward it it and thus pointing
pointing into into the
the
withdrawal,
withdrawal, man first is
man first essential nature lies in
is man. His essential

being
being such aa pointer. Something
pointer. Something which in itself,
itself, by
by its
its es-
es
sential
sential nature,
nature, is
is pointing,
pointing, we call
call a sign.
sign. As he draws to-
to
ward
ward what withdraws,
withdraws, man is is a
a sign.
sign. But since this sign sign
points
points toward
toward whatwhat draws awar, away, it it points,
points, not so much at at
10
10 WHAT CALLED THINKING?
IS CALLED THINKING?
WHAT IS

what
what draws
draws away
away asas into
into the
the withdrawal.
withdrawal. The
The sign
sign stays
stays
without
without interpretation.
interpretation.
In
In aa draft
draft to
to one
one of
of his
his hymns,
hymns, Hoelderlin
Hoelderlin writes:
writes :

"We are
"We are aa sign
sign that
that is
is not
not read."
read."

He continues
He continues with
with these
these two
two lines:
lines :

"We feel
"We feel no
no pain,
pain, we almost have
Lost
Lost our tongue
tongue in
in foreign
foreign lands."
lands."

The
The several
several drafts
drafts of of that
that hymn-besides
hymn besides bearing bearing such such
titles
titles as
as "The
"The Serpent,"
Serpent/' "The "The Sign,"
Sign," "The Nymph"-also
Nymph" also
include the the title
title "Mnemosyne."
"Mnemosyne." This Greek word may may be be
translated: Memory.
Memory. And since
since the
the Greek word is
is femi-
femi
nine,
nine., we break no rules rules if if we translate
translate "Dame Memory." Memory."
For Hoelderlin uses uses the
the Greek word MnemosyneM nemosyne as as the
the
name of a Titaness.
Titaness. According
According to
to the
the myth, she
myth, she is the is the
daughter
daughter of Heaven and Earth. Myth Myth means the the telling
telling
word. For the Greeks,Greeks, to tell tell is to lay
is to lay bare and make appear appear
-both
both thethe appearance
appearance and that that which has has its
its essence
essence in in
the appearance,
the appearance, its
its epiphany. Mythos
epiphany. Mythos is
is what has
has its
its essence
essence
in its
in its telling
telling-what what is is apparent
apparent in in the
the unconcealedness
unconcealedness of of
its appeal.
its appeal. The mythos is
mythos is that
that appeal
appeal of of foremost
foremost and radical radical
concern to all human beings
to all beings which makes man think think of of what
what
appears, what is
appears, is in
in being.
being. Logos
Logos says
says the
the same
same; mythos
$
mythos and and
logos are
logos are not,
not, asas our current
current historians
historians of of philosophy
philosophy claim, claim,
placed into
placed into opposition
opposition by by philosophy
philosophy as as such;
such; on on the the concon-
trary,
trary, the
the early
early Greek thinkers
thinkers (Parmenides, fragment
(Parmenides, fragment 8) 8)
are precisely
are precisely thethe ones
ones toto use
use mythos
mythos and and logos
logos in in thethe same
same
sense. Mythos
sense. M ythos and logos logos become
become separated
separated and and opposed
opposed
only at
only at the
the point
point where neitherneither mythos
mythos nor nor logos
logos can can keep
keep
to its
to its original
original nature.
nature. In In Plato's
Plato's work,
work, thisthis separation
separation has has
already
already taken
taken place.
place. Historians
Historians and
and philologists, by
philologists, by virtue
virtue
of aa prejudice
of prejudice which which modern
modern rationalism
rationalism adopted
adopted from from
Platonism, imagine
Platonism, imagine that that mythos
mythos waswas destroyed
destroyed by by logos.
logos. But But
nothing religious
nothing religious is is ever
ever destroyed
destroyed by by logic
logic; it
$
it isis destroyed
destroyed
only by
only by the
the God's
God's withdrawal.
withdrawal.
 PART II
PART 11
11

Mnemosyne,
Mnemosyne, daughterdaughter of of Heaven and Earth, Earth, bride
bride of of
Zeus,
Zeus, in
in nine nights
nights becomes the
the mother of
of the
the nine l\luses.
Muses.
Drama and music, music, dance and poetry poetry are are of the womb of
of the of
Mnemosyne,
Mnemosyne, Dame Memory.
Memory. It
It is
is plain
plain that
that the
the word
means something
something else else than merelymerely the the psychologically
psychologically de de-
monstrable ability to
monstrable ability to retain aretain a mental representation,
representation, an idea,
idea,
of
of something
something which is is past.
past. Memory-from
Memory from Latin Latin memar
memor,y
mindful-has
mindful has in in mind somethingsomething that that is in the
is in the mind,
mind,
thought.
thought. But when it
it is
is the
the name of
of the
the Mother of
of the
the
Muses, "Memory"
Muses, "Memory" does
does not mean just any thought
just any thought of
of any-
any
thing
thing that can be thought. thought. Memory Memory is is the
the gathering
gathering and
convergence
convergence of of thought
thought upon everywhere demands
upon what everywhere
to
to be thought
thought about first
first of
of all.
all. Memory
Memory is is the
the gathering
gathering
of
of recollection,
recollection, thinking
thinking back. back. It It safely keeps and keeps
safely keeps keeps
concealed within
concealed within it it that
that toto which at at each
each given
given time thought
thought
must be given before all
given before all else,
else, inin everything
everything that that essentially
essentially
is, everything
is, everything
that
that appeals
appeals to
to us
us as
as what has
has being
being and has
been
been in being. Memory,
in being. Memory, Mother of
of the
the Muses-the
Muses think-
the think
ing
ing back to
to what is
is to
to be thought
thought is
is the
the source
source and ground
ground
of
of poesy.
poesy. This is is why
why poesypoesy is the water that
is the that at at times flows
backward toward the source, source, toward thinking thinking as as aa thinking
thinking
back,
back, a
a recollection.
recollection. Surely,
Surely, as
as long
long as
as we take
take the view that
logic gives
logic gives us any
any information about what thinking
thinking is,
is, we
shall
shall never be able able toto think how much all all poesy
poesy rests
rests upon
upon
thinking back,
thinking back, recollection.
recollection. Poetry wells up
Poetry wells up only
only from de de-
voted thought thinking back,
thought thinking back, recollecting.recollecting.
Under the heading
heading Mnemosrne,
Mnemosyne, Hoelderlin says says:
:

"We are
are a sign
sign that is
is not read . . .."
" . .

We? Who? We the the men of today,

today, of of a "today"
"today" that has
lasted
lasted since
since long
long ago
ago and will
will still
still last
last for aa long
for long time,
time, so
so
long
long that
that no calendar
calendar in
in history
history can give
give its
its measure. In the
the
same hymn,
hymn, "Mnemosyne,"
"Mnemosyne," it says: "Long
it says "Long is/The
: is/The time"
time"-
the
the time
time inin which we areare a sign,
sign, a sign
sign that
that is
is not read.
read. And
this,
this, that
that we are
are a
a sign,
sign, a sign
sign that
that is
is not read-does
read does this
this
not
not give enough
give enough food
food for
for thought?
thought? What the poet says in
poet says in
12
12 WHAT
WHAT IS CALLEB THINKING?
IS CALLED THINKING?
these
these words,
words, and
and those
those that
that follow,
follow, maymay have
have aa part
part inin show-
show
ing
ing us
us what
what is
is most
most thought-provoking:
thought-provoking precisely precisely
: what the
the
assertion
assertion about
about ourour thought-provoking
thought-provoking time attempts
attempts toto
think
think of. And that
of. And that assertion, provided
assertion, provided only only we explain
explain itit

properly, may throw some little light for us upon

properly, may throw some little light for us upon the poet's the poet's
word;
word Hoelderlin's
5
Hoelderlin's word,
word, in
in turn,
turn, because
because it it is
is a
a word of of
poesy, may
poesy, may summon
summon us
us with a
a larger appeal,
larger appeal, and hence
hence
greater
greater allure,
allure, upon
upon aa way
way ofof thought
thought thatthat tracks
tracks in in thought
thought
what
what isis most thought-provoking. Even so, it
thought-provoking. so, it is
is as
as yet
yet ob-
ob
scure what purpose
scure purpose this
this reference
reference to to the
the words of of Hoelder-
Hoelder-
lin
Mn is
is supposed
supposed to serve. It
to serve. It is
is still
still questionable with what
questionable
right
right we,
we, by
by way
way of of an attempt
attempt toto think,
think, make mention of of a
a
poet,
poet, this
this poet
poet in
in particular.
particular. And it
it is
is also
also still
still unclear
unclear
upon
upon what ground,
ground, and within what limits, limits, our reference
reference
to the poetic
to poetic must remain.

Summary
Summary and Transition
Transition

By way
By way of this
this series
series of
of lectures,
lectures, we are are attempting
attempting to to learn
learn
thinking.
thinking. The way is long.
way is
long. We take only
dare take only aa few steps.
steps.
If all
all goes well, they will
goes well, they will take us us to
to the
the foothills
foothills of
of thought.
thought.
they will
But they will take
take us to to places
places which we must explore explore to to
point where only
reach the point only the
the leap will help
leap will help further.
further. The
leap alone
leap alone takes
takes usus into
into thethe neighborhood
neighborhood where thinking thinking
resides.
resides. We therefore shall
therefore shall take
take aa few practice
practice leaps
leaps right
right
at the
at the start, though we won't notice
start, though notice it it at
at once,
once, nor
nor need
need to.
to.
In contrast
In contrast to to a steady
steady progress,
progress, where
where we move un un-
awares from one thing
awares thing to to the
the next
next and
and everything
everything remains
remains
alike,
alike, the
the leap
leap takes
takes us
us abruptly
abruptly to
to where everything
where everything is is dif
dif-
ferent, so
ferent, so different
different that
that it it strikes
strikes usus as as strange.
strange. Abrupt
Abrupt
means the the sudden
sudden sheer
sheer descent
descent or or rise
rise that
that marks
marks thethe
chasm's edge.
chasm's edge. Though
Though we may may not
not founder
founder in in such
such aa leap,
leap,
what
what thethe leap
leap takes
takes usus to
to will
will confound
confound us. us.
It is quite
It is quite in order,
in order, then,
then, that
that we
we receive
receive notice
notice from
from thethe
very start
very start of
of what
what will
will confound
confound us.us. But
But all
all would
would notnot be
be
 PAET II
PART 15
15

well ifif the strangeness

strangeness were due only only toto the
the fact
fact that
that you,
you,
the listeners,
listeners, are not yet listening closely enough.
yet listening closely enough. If that If that
were the case,case, you
you would be bound to to overlook
overlook completely
completely
the
the strangeness
strangeness which lies
lies in
in the
the matter
matter itself.
itself. The matter
matter
of thinking
thinking is
is always confounding-all
always confounding all the
the more in
in pro-
pro
portion
portion as
as we keep
keep clear
clear of
of prejudice.
prejudice. To keep
keep clear
clear of
of
prejudice,
prejudice, we must be ready
ready and willing to
willing to listen. listen. Such
readiness
readiness allows
allows us to to surmount the the boundaries
boundaries in in which all all
customary
customary views are are confined,
confined, and to
to reach
reach a
a more open
open
territory.
territory. In order to encourage such readiness,
to encourage readiness, II shall shall inin-
sert
sert here some transitional
transitional remarks,
remarks, which will
will also
also apply
apply
to
to all
aU subsequent
subsequent lectures.
lectures.
In
In universities
universities especially,
especially, the danger is
the danger is still
still very
very great
great
that
that we misunderstand what we hear hear ofof thinking,
thinking, particuparticu-
larly
larly ifif the immediate subject subject of of the
the discussion
discussion is is scientific.
scientific.
Is
Is there any place compelling
any place compelling us
us more forcibly
forcibly to
to rack our
rack
brains
brains than the the research
research and training institutions pursuing
training institutions pursuing
scientific
scientific labors? Now everyone everyone admits unreservedly
unreservedly that that
the arts
arts and the sciences
sciences are totallytotally different
different from each
other, though in official
other, though official oratory
oratory they they areare still
still mentioned
jointly.
jointly. But if distinction is
if a distinction is made between thinking thinking and
the sciences,
sciences, and the two are contrasted,contrasted, that that is is immediately
immediately
considered a disparagement
disparagement of
of science.
science. There is the
is the fear
fear
even that thinking might
thinking might open open hostilities
hostilities against
against the sci-
sci
ences,
ences, and becloud the seriousness
seriousness and spoil
spoil the joy
joy of
scientific
scientific work.
But even if if those
those fears justified 7 which is
fears were justified, is emphati
emphati-
cally
cally not the
the case
case,7 it
it would still
still be both tactless
tactless and tasteless
tasteless
to
to take
take a stand againstagainst science
science upon
upon the
the very
very rostrum that
that
serves
serves scientific
scientific education.
education. Tact alone alone ought
ought to to prevent
prevent all all
polemics
polemics here.
here. But there
there is
is another consideration
consideration as
as well.
well.
Any
Any kind of of polemics
polemics failsfails from the the outset
outset to to assume the
attitude
attitude of of thinking.
thinking. The opponent's
opponent's role role isis not thinking
the thinking
role.
role. Thinking
Thinking is
is thinking
thinking only only when it
it pursues
pursues whatever
speaks
speaks for for aa subject.
subject. Everything
Everything said said here defensively
defensively is is
14 WHAT CALLED THINKING?
WHAT IS CALLED

always
always intended
intended exclusively
exclusively to protect the
to protect subject. When
the subject.
we speak
speak of of the
the sciences
sciences as as we pursue
pursue our way, way, we shall shall be
speaking
speaking not
not against
against but
but for
for them,
them, for
for clarity concerning
clarity concerning
their
their essential
essential nature.
nature. ThisThis alone implies our conviction
alone implies conviction
that the sciences are in themselves
that the sciences are in themselves positively essential. positively essential.
However,
However, their their essence
essence is is frankly
frankly of of aa different
different sort sort from
what our our universities
universities today
today still
still fondly imagine
fondly imagine it
it be. In
to be.
to
any case,
any case, we still
still seem afraid
afraid of
of facing
facing the
the exciting
exciting fact fact
that today's sciences
that today's sciences belong belong in
in the
the realm of
of the
the essence
essence of
of
modern technology,
technology, and nowhere else. else. Be it it noted that II am
that
saying
saying "in
"in the
the realm
realm of
of the
the essence
essence of
of technology,"
technology/' and
u
not
not simply
simply "in
in technology."
technology." A fog
fog still
still surrounds
surrounds the es
the es-
sence
sence of of modem science.
science. That fog, however,
fog, however, is
is not pro-
pro
duced
duced by by individual
individual investigators
investigators and scholars scholars in in the
the sci-
sci

ences.
ences. ItIt is
is not
not produced
produced by by man at at all.
all. It
It arises
arises from the the
region
region of
of what is
is most thought-provoking-that
thought-provoking that we are
are
still
still not thinking;
thinking^ none of
of us, including
us, including me who speaks
speaks to to
you,
you, me firstfirst of all.
all.

This is is why
why we are are here attempting
attempting to to learn thinking.
thinking.
We areare all
all on the
the way together,
way together, and are
are not reproving
reproving each
other.
other. To learn learn means to to make everything
everything we do answer
to
to whatever essentials
essentials address themselves to
address themselves to usus at at aa given
given
time.
time. Depending
Depending on the kind of of essentials,
essentials, depending
depending on
the realm from which they they address
address us,
us, the
the answer and
with itit the
the kind of of learning
learning differs.
differs.
A cabinetmaker's apprentice,
apprentice, someone who is is learning
learning
to
to build
build cabinets
cabinets and the the like, will serve
like, will serve as as an example.
example. His
learning
learning is
is not mere practice,
practice, to
to gain
gain facility
facility in the
in the use
use ofof
tools.
tools. Nor does does he merely gather
merely gather knowledge knowledge about
about the
the
customary
customary forms of of the
the things
things he is is to build. If
to build. If he is is to
to
become aa true cabinetmaker,
cabinetmaker, he makes himself himself answer and
respond
respond above all all to
to the
the different kinds of
different kinds of wood and to to the
the
shapes slumbering
shapes slumbering within wood-to
wood to wood as
as it
it enters
enters into
into

dwelling with all

man's dwelling all the hidden riches riches of of its
its nature.
nature. In In
fact,
fact, this
this relatedness
relatedness to
to wood is
is what maintains
maintains the the whole
 PART
PAI\T II 15
15

craft.
craft. that relatedness,
Without that relatedness, the
the craft will never be
craft will be
anything but
anything but empty
empty busywork
busywork,? any
any occupation
occupation with it
it will
will
be determined exclusively
be determined exclusively by
by business
business concerns.
concerns. Every
Every
handicraft,
handicraft, all human dealings
all dealings are are constantly
constantly in in that
that
danger.
danger. The writing
writing of
of poetry
poetry is
is no more exempt
exempt from it
it

than is thinking.
than is thinking.
Whether or or not a a cabinetmaker's
cabinetmaker's apprentice,apprentice, while while he is is
learning,
learning, will
will come to
to respond
respond to
to wood and wooden things,
things,
depends
depends obviously
obviously on the presence of
the presence of some teacher
teacher who can can
make the the apprentice
apprentice comprehend.
comprehend.
True. Teaching is
True. Teaching is even more difficult
difficult than learning. We
than learning.
that; but
know that; but we rarely
rarely think about it.
think about it. And why why is is teach
teach-
ing
ing more difficult
difficult than
than learning?
learning? Not because
because the
the teacher
teacher
must have aa largerlarger store
store of information, and have it
of information, it always
always
ready. Teaching
ready. Teaching is is more difficult
difficult than than learning
learning because
because
what teaching
teaching calls
calls for
for is
is this:
this : to
to let
let learn.
learn. The real
real teacher,
teacher,
in
in fact,
fact, lets
lets nothing else
nothing else be learned than-learning.
learned than learning. His con con-
duct, therefore,
duct, therefore, often produces
produces the
the impression
impression that
that we
properly
properly learn nothingnothing from him, him, if if by "learning" we now
by "learning"
suddenly
suddenly understand merely
merely the procurement
procurement of of useful
useful in in-
formation.
formation. The teacher teacher is is ahead of of hishis apprentices
apprentices in in this
this
alone, that
alone, that he has still still far
far more to to learn
learn than they they-he he
has
has toto learn
learn toto let
let them learn.learn. The teacherteacher must be capable capable
of being
of being more teachable
teachable than the
the apprentices.
apprentices. The teacher
-is
is far
far less
less assured
assured of of his
his ground
ground than those who learn are
of theirs. If
of theirs. If the
the relation
relation between the the teacher and the taught taught
is
is genuine, therefore,
genuine, therefore, there there is is never a place
a place in it for the
in it for
authority
authority of of the know-it-all
know-it-all or the authoritative
authoritative sway sway of the
official. It
official. It still
still is
is an exalted matter, matter, then, then, to
to become a a
teacher--which
teacher which is is something else
something else entirely
entirely than becoming a
becoming
famous professor.
professor. That nobody
nobody wants any longer to
any longer to become
aa teacher today,today, when all all things
things are downgradeddowngraded and
graded
graded from below (for (for instance,
instance, from business) business), is,
is pre
pre-
sumably
sumably because the
the matter is exalted,
is exalted, because
because of its
its alti-
alti

tude.
tude. And presumably
presumably this
this disinclination
disinclination is
is linked to to that
 16
16 WHAT
WHAT IS
IS CALLED THINKING?
CALLED THINKING?
most
most thought-provoking
thought-provoking matter which gives gives us us to
to think.
think.
We must keep
We keep our
our eyes
eyes fixed
fixed firmly
firmly on the
the true
true relation
relation
between teacher
teacher and taught-if
taught if indeed learning learning is is to
to arise
arise
:in
in the course
course of of these
these lectures.
lectures.
We are are trying
trying to to learn
learn thinking.
thinking. PerhapsPerhaps thinking,
thinking, too, too,
is
is just
just something
something like
like building
building a
a cabinet.
cabinet. At any
any rate,
rate, it
it is
is a
a
craft,
craft, a a "handicraft."
"handicraft." "Craft" literally literally means the
the strength
strength
and skill
skill in
in our hands.
hands. The hand is is aa peculiar
peculiar thing.
thing. In In the
the
common view, view, the
the hand is part
is part of
of our bodily organism.
bodily organism.
But the hand'shand's essence
essence can never be determined, determined,, or or ex- ex
plained,
plained,, by by its
its being an organ which can grasp. Apes, too,
being organ grasp. Apes, too,
have organs
organs that that can grasp,
grasp, but they they do not have hands.
not have hands.
The hand is is infinitely different
infinitely different from all
all grasping organs-
grasping organs
paws,
paws, claws,
claws, or fangs-different
fangs different by by an abyss abyss ofof essence.
essence.
Only
Only aa being
being who can speak,
speak, that
that is, think,
is, think,
can have
have hands
hands
and can be handy in
in achieving
handy achieving works
works of
of handicraft.
handicraft.
But the craftcraft of of the hand is is richer
richer thanthan we commonly
commonly
imagine.
imagine. The hand does not only only graspgrasp and catch, catch, oror push
push
and pull.
pull. The hand reaches and extends, extends, receives
receives and wel wel-
comes-and
comes and not just just things:
things: the
the hand extends
extends itself,
itself, and
receives its
receives its own welcome in in the hands of of others.
others. The hand
holds.
holds. The hand carries. carries. The hand designs designs and signs, signs,
presumably
presumably because because man is is a sign. Two hands fold
sign. fold into
into one,
one,
aa gesture
gesture meant to to carry
carry man into
into the
the great
great oneness.
oneness. The
hand is is all
all this,
this, and thisthis isis the
the true
true handicraft.
handicraft. Everything
Everyth:ing
is rooted
is rooted here that that isis commonly
commonly known as as handicraft,
handicraft, and
commonly we go
commonly go no further.
further. But the the hand's
hand's gestures
gestures run run
everywhere through
everywhere through language,
language, in in their
their most perfect
perfect purity
purity
precisely when man speaks
precisely speaks by by being
being silent.
silent. And only only when
man speaks,
speaks, does does he think
think-not not the the other
other way way around,
around, as as
metaphysics
metaphysics still
still believes.
believes. Every motion
Every motion of the of the hand in every
in every
one of
one of its
its works carries
carries itself
itself through
through the the element
element of of think
think-
ing, every
ing, every bearing
bearing of of the
the hand bears bears itself
itself inin that
that element.
element.
All the
All the work of of the
the hand is is rooted
rooted in in thinking.
thinking. Therefore,
Therefore,
thinking
thinking itself
itself is
is man's simplest,
simplest, and
and for
for that
that reason hard-
reason hard-
 PART II
PAR.T 17

est,
esl, handiwork,
handiwork, if if it
it would be accomplished at
accomplished at its proper
its proper

time.
time.
We must leam learn thinking
thinking because our our being
being able
able toto think,
think,
and even giftedgifted for
for it,
it,
is
is still
still no guarantee
guarantee that
that we are
are
capable
capable of thinking.
thinking. To be
be capable,
capable, we must before
before all
all else
else
incline
incline toward what addresses addresses itselfitself to thought-and
to thought that
and that
is
is that
that which of of itself
itself gives
gives food for for thought.
thought. What gives gives us us
this gift, the gift
this gift, gift of of what must properlyproperly be be thought
thought about,about,
is
is what we call call most thought-provoking.
thought-provoking.
Our answer to to the
the question
question what the the most thought-pro
thought-pro-
voking
voking thing
thing might
might be is is the assertion: most thought-pro
the assertion : thought-pro-
voking
voking for
for our thought-provoking
thought-provoking time
time is
is that
that we are still
are still
not thinking.
thinking.
The reason is is never exclusively
exclusively or or primarily
primarily that that we men
do not sufficiently
sufficiently reachreach outout and turn toward toward what properlyproperly
gives
gives food for
for thought;
thought} the
the reason
reason is
is that
that this
this most thought-
thought-
provoking
provoking thing thing tums
turns away
away from us, us, inin fact
fact has
has long
long since
since
tumed
turned away
away from man.
And what withdraws in in such a a manner,
manner, keeps keeps and devel devel-
ops its own,
ops its own, incomparable
incomparable nearness.nearness.
Once we are so so related
related and drawn to to what withdraws,
withdraws, we
are drawing
drawing into what withdraws,
withdraws, into
into the
the enigmatic and
enigmatic
therefore mutable nearness of its appeal.
of its appeal. Whenever man
is
is properly
properly drawing
drawing that that way,
way, he is is thinking
thinking--even though
even though
he maymay still
still be far away from what withdraws, even
away withdraws, even
though
though the withdrawal may
may remain as
as veiled
veiled as ever. All
as ever. All
through
through his
his life
life and right
right into
into his
his death,
death, Socrates
Socrates did
did
nothing
nothing else else than placeplace himself into into this
this draft,
draft, thisthis cur
cur-
rent,
rent, and maintain himself in it. This
in it. This is is why
why he he is the
is the
purest
purest thinker
thinker of the West. This is
is why
why he wrote nothing.
nothing.
For anyone
anyone who begins begins to write out
to write out of of thoughtfulness
thoughtfulness
must inevitably
inevitably be be like
like those
those people
people who run to to seek
seek refuge
refuge
from anyany draft
draft too
too strong
strong forfor them. An as as yet
yet hidden history
history
still
still keeps the secret
keeps secret why
why all
all great
great Westem
Western thinkers
thinkers after
after
Socrates,
Socrates, with all
all their
their greatness,
greatness, had to
to be such fugitives.
fugitives.
18 WHAT CALLED THINKING?
WHAT IS CALLED THINKING?

Thinking
TMnking has entered into
into literature; literature has
literature and literature
$

decided the fate of

fate of Western science which, by way of the
science which, by way the
doctrina ofof the
the Middle Ages,
Ages, became the scientia of
the scientia of modern
modem
times.
times. In this
this form all the sciences
all the sciences have leapt
leapt from the
the
womb of of philosophy,
philosophy, in in a twofold manner. The sciences sciences
come out
out of
of philosophy,
philosophy, because they have to
because they to part
part with her.
her.
And now that that they
they are
are soso apart they can never again,
apart they again, byby
their
their own power
power as as sciences,
sciences, make the the leap
leap back into
into the
the
source from whence they they have sprung.
sprung. Henceforth they they
are
are remanded to to aa realm of of being only thinking
being where only thinking can
can
f"md
find them,
them, provided
provided thinking
thinking is is capable
capable of
of doing
doing what is is its
its
own toto do.
do.
When man is is drawing
drawing into withdraws, he points
into what withdraws, points
into
into what withdraws. As we are drawing that
are drawing that way
way we areare aa
sign,
sign, a pointer.
pointer. But we are pointing then at
are pointing at something
something
which has not,
not, not yet,
yet, been transposed
transposed into
into the
the language
language
of our speech.
of speech. We are are aa sign
sign that is not read.
that is read.
In his
his draft
draft for
for the
the hymn "Mnemosyne" (Memory)
hymn "Mnemosyne" (Memory),?
Hoelderlin says
says :
:

"We are a sign

sign that is
is not read,
read,
We feel
feel no pain,
pain, we almost have
Lost our tongue
tongue in foreign lands."
foreign lands."
And so,
so, on our way thinking, we hear a word of
way toward thinking, of
poesy.
poesy. But the question
question toto what end and with what right, right,
upon
upon what ground
ground and within what limits, limits, our attempt
attempt to
to
think allows itself
itself to get
get involved inin aa dialogue
dialogue with poesy,
poesy,
let alone with the poetry
poetry of this poet-this
this poet question, which
this question,
is
is inescapable, we can discuss
inescapable, only after
discuss only after we ourselves
ourselves have
path of thinking.
taken the path thinking.
 LECTURE
II
.....
II

How shall
shall we ever
ever be able
able to
tothink about the oft-named re
think re-
lation
between thought
lation thought and poesy,
poesy, so
so long
long as
as we do not
know what is
is called
called thinking thinking,
calls for thinking,
thinking and what calls
therefore cannot think
and therefore think about what poesy is? We mod
poesy is? mod-
em
ern men presumably
presumably have not the
the slightest notion how
slightest notion
thoughtfully
thoughtfully the Greeks experiencedexperienced their lofty lofty poetry,
poetry,
their
their works of art-no,
art no, not experienced,
experienced, but let let them stand
stand
there in the presence
presence of their radiant appearance.
appearance.
Yet this
this much mightmight be clear to us light now we are
right now: : are
not dragging
dragging Hoelderlin's words into our lecture merely
merely
as
as a
a quotation
quotation from the realm of poetic statement which
of the poetic
will
will enliven and beautify
beautify the dry thinking. To
progress of thinking.
dry progress
do so
so would be to
to debase the poetic
poetic word. Its
Its statement rests
rests
on its
its own truth.
truth. This truth is
is called
called beauty. Beauty is
beauty. Beauty is a
a
fateful
fateful gift
gift of the essence of truth, truth, and here truth means
the
the disclosure
disclosure of what keeps keeps itself concealed- The beautiful
itself concealed. beautiful
is
is not what pleases,
pleases, but what falls falls within that fateful gift gift
of
of truth which comes to to be when that which is is etemally
eternally
non-apparent
non-apparent and and therefore
therefore invisible attains its its most radi-
radi
antly apparent appearance.
antly apparent appearance. We
We are compelled
compelled to let
let the
the
poetic
poetic word
word stand
stand in
in its
its truth,
truth, in beauty.
beauty. And that does not
exclude
exclude butbut on
on the
the contrary
contrary includes that we think the
poetic
poetic word.
word.
19
19
 20 WHAT CALLED THINKING?
WHAT IS CALLED

When we appropriate
appropriate Hoelderlin's specifically for
Hoelderlin's word specifically for
the
the realm of of thought,
thought, we must of of course
course bebe careful
careful not
not to
to
equate unthinkingly
equate unthinkingly Hoelderlin's
Hoelderlin's poetic
poetic statement
statement with
with
what we are are starting
starting out
out to think about
to think about and callcall "most
thought-provoking."
thought-provoking." What is
is stated
stated poetically,
poetically and what
,

is
is stated
stated in
in thought,
thought, are
are never identical;
identical; but
but there
there are
are times
times
when they
they are
are the
the same--those
same those times
times when the
the gulf sep-
gulf sep
arating poesy
arating poesy and thinking
thinking is
is a
a clean
clean and decisive
decisive cleft.
cleft.
This can occur
occur when poesy
poesy is lofty, and thinking
is lofty ?
thinking profound.
profound.
Hoelderlin
Hoelderlin understood
understood the
the matter well,
well, as
as we gather
gather from
the
the two stanzas
stanzas of
of the
the poem
poem entitled
entitled

Socrates
Socrates and Alcibiades
Alcibiades
"Why,
"Why, holy
holy Socrates,
Socrates, must you always adore
you always adore
This
This young
young man? Is Is there nothing greater
there nothing greater than
than he?
he?
Why do
Why you
do you look
look on him
Lovingly,
Lovingly, as
as on a god?"
god?"
(The
(The second stanza
stanza gives
gives the answer:)
answer :)

"Who has most deeply

deeply thought, loves what is
thought, loves is most alive,
alive,
Who has looked atat the world,
world, understands
understands youth
youth at its
at its
height,
height,
And wise men in in the end
Often incline
incline to
to beauty."
beauty."
We are concemed
We line "Who has
concerned here with the line has most deeply
deeply
thought,
thought, loves
loves what is alive." It
is most alive." is all
It is all too
too easy
easy in
in this
this
line to
to overlook the truly
truly telling
telling and thus
thus sustaining words,
sustaining words,
the verbs. To notice the verb, stress the
verb, we now stress the line
line in
in aa
different way
way that
that will
will sound unfamiliar
unfamiliar to
to the
the common
hearer:
hearer :

"Who has most deeply

deeply thought, loves what is
thought, loves is most
most alive."
alive."
Standing
Standing in the closest
closest vicinity, the two verbs
vicinity, the "thoug~t"
verbs "thought"
and "loves" form the center
center of the line.
of the line. Inclination
Inclination reposes
reposes
 PART II
PART 21
2!

in
in thinking.
thinking. Curious rationalism rationalism which bases bases love
love onon think
think-
ing!
ing! And an unpleasant
unpleasant kind of of thinking
thinking which is is about
about toto
become sentimental!
sentimental But there
! there is is no trace
trace of of any
any of of this
this in
in
that
that line.
line. What the the line
line tells
tells we can can fathom only only when we
are
are capable
capable of
of thinking.
thinking. And that
that is
is why
why we ask: What is
ask : is
called thinking--and
called thinking and what does
does call
call for
for it?
it?
We shallshall never learn learn what "is "is called"
called" swimming,
swimming, for for
example,
example, or
or what it
it "calls
"calls for," 7
by
for/ by reading reading a
a treatise
treatise on
on
swimming.
swimming. Only Only the
the leap
leap into
into the
the river
river tells
tells us
us what is
is

called swimming.
called swimming. The question
question "What is
is called
called thinking?"
thinking?"
can never be answered by by proposing
proposing a a definition
defmition of the con
of the con-
cept thinking,
cept thinking, and then diligently explaining
diligently explaining what is
is con-
con
tained in
tained in that
that definition.
definition. In follows, we shall
In what follows., shall notnot
think about what thinking is. We remain outside
is. outside that
that mere
thinking
reflection
reflection which makes thinking thinking its its object.
object. Great
Great thinkers,
thinkers,
first
first Kant and then then Hegel,
Hegel, have understood
understood the the fruitlessness
fruitlessness
of
of such reflection.
reflection. That is why they
is why they had to to attempt
attempt to to reflect
reflect
their way out of
their way reflection. How far
of such reflection. far they
they got,got, and
where it it took them,
them, are are questions
questions that that will
will give
give usus much to to
think about at at the proper juncture along
proper juncture along our way. way. In the
West,
West, thought
thought about thinking
thinking has flourished
flourished as "logic."
as "logic."
Logic
Logic has gathered special knowledge
gathered special knowledge concerning concerning a
a special
special
kind ofof thinking.
thinking. This knowledge concerning
knowledge concerning logic logic has
has been
made scientifically
scientifically fruitful
fruitful only quite recently,
only quite recently, in in a special
a special
science
science that
that calls
calls itself
itself "logistics."
"logistics." It
It is
is the
the most specialized
specialized
of all
of all specialized sciences. In
specialized sciences. In many places, above all
many places, all inin the
the
Anglo-Saxon countries,
Anglo-Saxon countries, logistics logistics is
is today
today considered
considered the
only
only possible
possible form of of strict
strict philosophy,
philosophy, because its its result
result
and procedures
procedures yield yield an assured profit profit forfor the
the construction
construction
of
of the
the technological
technological universe.
universe. In America and elsewhere,
elsewhere,
logistics
logistics as
as the
the only proper philosophy
only proper philosophy of
of the
the future is thus
is thus
beginning
beginning today today to
to seize
seize power
power over
over the
the spirit.
spirit. Now that
that
logistics is in some suitable
logistics is in suitable way joining forces
way joining forces with modern
psychology
psychology and psychoanalysis,
psychoanalysis, and with sociology, the
sociology, the
power-structure
power-structure of
of future
future philosophy
philosophy is
is reaching perfec-
reaching perfec-
22
22 WHAT
WHAT CALLED THINKING?
IS CALLED THINKING?

tion.
tion. But this
But this conformation
conformation is
is in
in no way
way of
of man's
man's making,
making,
or within
or within his power.
Ms power. Rather,
Rather, these
these disciplines
disciplines are
are in
in fateful
fateful
submission to
submission to aa power
power which comes comes from far far away
away,? and for
for
the Greek
which the Greek words Trot^crts (poesy) and TEX^I (tech
'1TOL7JCTL<; (poesy) r£xvrl
(tech-
nology) may
nology) may still
still be the
the appropriate
appropriate names,
names, provided
provided they
they
signify for
signify for us
us,? who areare thinking,
thinking, That which gives gives food
food
for thought.
for thought.

Summary and Transition

Summary Transition

The Summary
Summary and and Transition
Transition at at the
the end of of Lecture 11 con con-
cerned three
cerned three things:
things:
the
the relatedness
relatedness of
of thinking
thinking to
to science;
science 5

the
the relation between teaching
relation between learning; and thinking
teaching and learning; thinking
as aa handicraft.
as handicraft.
We refrain
refrain from repeating
repeating the the three
three points,
points, and will try
will try
instead
instead to to clarify
clarify a
a few questions
questions and reflections
reflections concerning
concerning
that
that transition
transition which have been brought brought up up from various
sides.
sides.
When we decide decide to to look for for thethe essential
essential nature of of
contemporary
contemporary science
science in the essence of
of modern technology,
technology,
this
this approach
approach posits
posits science
science as as something
something in the the highest
highest
sense
sense worthy
worthy of
of thought.
thought. The significance
significance of science is is
ranked higher
higher here than in the traditional
the traditional views which
see
see inin science
science merely
merely aa phenomenon
phenomenon of of human civilization.
civilization.
For the essence
essence ofof technology
technology is
is not anything
anything human.
The essence
essence ofof technology
technology is
is above all all not anything
anything tech-tech
nological.
nological. The essence
essence of
of technology
technology lies
lies in what from the
beginning
beginning and before before allall else
else gives
gives food for thought.
thought. It It
might
might then be advisable,
advisable, at
at least
least for the time being,
being, to
to talk
and write less less about
about technology,
technology, and give give more thought
thought
to
to where its its essence
essence lies,
lies, so
so that
that we might
might first
first find
find a wayway
to
to it.
it. The essence
essence ofof technology
technology pervades
pervades our existence
existence in in
aa way
way which
which wewe have
have barely
barely noticed so so far.
far. This isis why
why in
the preceding lecture, precisely
preceding lecture, precisely at
at a juncture
juncture which almost
demanded
demanded aa reference
reference to to the
the technological
technological world,world, we kept
kept
 PART II
PART 23
25

silent
silent about
technology. It
about technology. It now
now turns
turns out
out that
that the
the demands
made here
made here on on you,
you, the
the students,
students, have been
been excessive for
excessive for the
the
beginning
beginning of our of our journey.
journey. We We have
have called
called thinking
thinking the
the
handicraft par
handicraft par excellence.
excellence.
Thinking
Thinking guides guides and and sustains
sustains every
every gesture
gesture of of the
the hand.
hand.
We were talkingtalking about the
the cabinetmaker's
cabinetmaker's craft. It could
craft. It could
be objected
objected that even the
that the village
village cabinetmaker
cabinetmaker works
works with
with
machines
machines nowadays.
nowadays. It
It could
could be pointed
pointed out
out that
that today
today
gigantic
gigantic industrial
industrial factories
factories have risen risen alongside
alongside the the crafts.-
craftsr-
men's workshops,
workshops, and have in in fact
fact been there
there for
for quite
quite somesome
time. Inside the factories,
time. Inside factories, working
working men pull
pull the
the same
same lever
lever
day
day and nightnight for
for eight
eight to
to ten
ten hours
hours at
at a
a stretch,
stretchy
and
and work-
work
ing
ing women push push the the same button. button. The point point is is correct.
correct.
But in this this case,
case, and in
in this
this form, it has not
form, it has not yet been yet been
thought
thought out. out. The objection
objection falls falls flat, because it has heard
flat, because it has heard
only
only half of what the the discussion
discussion has has to
to say
say about
about handicraft.
handicraft.
We chose the cabinetmaker's craft craft asas ourour example,
example, as as-
suming
suming it
it would not occur to to anybody that this choice
anybody that this choice indi indi-
cated anyany expectation
expectation that the the state
state of
of our
our planet
planet could
could in in
the foreseeable future,future, or indeed ever, ever, bebe changed
changed backback intointo
rustic idyll.
a rustic idyll. The cabinetmaker's
cabinetmaker's craft craft was proposed
proposed as as an
an
example for
example for our thinking because the common usage
thinking because the usage of of the
the
word "craft" is is restricted
restricted to to human activities
activities of of that
that sort.
sort.
However--it
However it was specifically noted
specifically noted that that what maintains
maintains
sustains even this
and sustains this handicraft
handicraft is is not
not the
the mere
mere manipula
manipula-
tion of
tion of tools,
tools, but the the rrelatedness
elatedness to to wood.
wood. But But where
where in in the
the
manipulations of
manipulations of the
the industrial
industrial worker
worker is is there
there any
any related-
related-
ness to
ness to such things
things as as the
the shapes
shapes slumbering
slumbering withinwithin wood?wood?
This is is the
the question
question you you were meant meant to to run
run up up against,
against,
though not to
though to stop
stop there.
there. For as as long
long asas wewe raise
raise questions
questions
only in
only in this
this way,
way, we are are still
still questioning
questioning from from the the stand
stand-
point
point of
of the
the familiar
familiar and
and previously customary
previously customary handicraft.
handicraft.
What aboutabout thethe lever?
lever? What
What aboutabout the
the button
button which
which the the
worker manipulates?
worker manipulates? Levers Levers and and buttons
buttons have have long
long existed
existed
even on
even on thethe workbenches
workbenches of of an
an old-fashioned
old-fashioned craftsman's
craftsman's
24
24 WHAT
WHAT IS THINKING?
GALLED THINKING?
IS CALLED

shop.
shop. But
But thethe lever
leYer and
and buttons
buttons in in the
the manipulations
manipulations of of the
the
industrial
industrial worker
worker belong
belong to
to a
a machine.
machine. And
And where does
does the
the
machine,
machine., suchsuch asas aa power
power generator, belong?
generator, belong? Modern tech-
tech
nology
nology is is not
not constituted
constituted by, by, and
and doesdoes notnot consist
consist in,in, the
the in-in
stallation
stallation of of electric
electric motors
motors and and turbines
turbines and and similar
similar ma- ma
chinery;
chinery; that that sort
sort ofof thing
thing can can on the the contrary
contrary be be erected
erected
only
only toto the extent
extent to to which the the essence
essence of of modern technol-technol
ogy
ogy has already
already assumed dominion. dominion. Our age age is is not
not aa tech-
tech
nological age because
nological age because it is the age of the machine it is
it is the age of the machine; 3
it is an
an
age
age of
of the
the machine because
because it
it is
is the
the technological
technological age. age. But
But
so
so long
long as as the
the essence
essence of of technology
technology does does notnot closely
closely concern
concern
us,
us, in
in our thought,
thought, we shall
shall never be able
able to
to know what the
the
machine is. is. We shall
shall not
not be able able to to tell
tell what it it is
is to which
to which
the industrial
industrial worker's
worker's hand is is related.
related. We shall not be
shall not able
be able
to
to make out out what kind of of manual work, work, of of handicraft,
handicraft, these these
manipulations
manipulations are. are. And yet-merely
yet merely to to bebe able
able toto ask
ask suchsuch
questions, we must already
questions, already have caught
caught sight sight of
of what is
is

commonly
commonly meant by
by handicraft in
in the
the light
light of
of its
its essential
essential
references.
references. Neither the the industrial
industrial workman nor the the en en-
gineers,
gineers, let alone the
let alone the factory proprietor and least
factory proprietor least ofof all
all the
the
state,
state, can know at
at all
all where modern man "lives"
"lives" when he
he
stands in
stands in some relatedness
relatedness or or other
other to to the
the machine and ma ma-
chine parts.
chine parts. None of of usus know as as yet
yet what handicraft
handicraft mod mod-
ern man in
ern in the
the technological
technological world world must carry carry on, on, must
carry on even if
carry if he is is not
not aa worker
worker in in thethe sense
sense of of thethe
worker at at the
the machine. Neither Hegel
Neither Hegel nor nor Marx could could
know it it yet,
yet, nor could
could they
they askask why
why theirtheir thinking,
thinking, too, too, still
still
had to
had to move in in the
the shadow of of the
the essential
essential naturenature of of tech
tech-
nology; and so
nology $ so they
they never achievedachieved the the freedom
freedom to to grasp
grasp
and
and adequately
adequately think think about
about thisthis nature.
nature. Important
Important as as thethe
economic, social, political,
economic, social, political, moral, moral, and
and even
even religious
religious ques ques-
tions may be
tions be which
which are are being
being discussed
discussed in in connection
connection with with
technological labor or
technological labor or handicraft,
handicraft, none none of of them
them reachreach to to
the core
the core of of the
the matter.
matter. That That matter
matter keeps keeps itself
itself hidden
hidden in in
 PART II 25

the still
still unthought nature
unthought nature of the way
of the way in in which
which anything
anything
that isis under
trader the dominion of technology has
of technology has anyany being
being at at
all.
all. And that such matters matters have remained remained unthought
unthought is is
indeed firstfirst of
of all
all due to to the fact that
the fact that thethe will
will to to action,
action,
which here means the the will
will to make and be
to mate be effective,
effective, has has
overrun and crushed crushed thought.
thought.
Some of of us maymay recall
recall the statement of
the statement of the
the first
first lecture
lecture
that
that so so far man has has acted
acted too much, and thought
too much, thought too too little.
little.
However,
However., the reason reason why thought
why thought has
has failed
failed to
to appear
appear is is
not only,
only, and not primarily,
primarily, that that man has cultivated
has cultivated
thought
thought too little,
little, but
but because
because what is
is to
to be
be thought
thought about,about,
what properly
properly givesgives food
food for
for thought,
thought, has
has long
long been
been with-
with
drawing.
drawing. Because this withdrawal prevails,
this withdrawal prevails, that for that for which
the craft
craft of technological
technological manipulation
manipulation reaches reaches out out remains
remains
hidden. This withdrawal
withdrawal is is what properly gives food
properly gives food for
for
thought,
thought, what is
is most thought-provoking.
thought-provoking. Perhaps Perhaps we no-
no
tice
tice now more readily readily that this most thought-provoking
that this thought-provoking
thing,
thing, in which the essence
essence of
of modem
modern technology also
technology keeps
also keeps
itself hidden,
itself appeals
hidden, appeals to
to us
us constantly
constantly and everywhere;
everywhere in 9
in-
deed,
deed, what is is most thought-provoking is
thought-provoking is even closer closer to to us
us
than the most palpablepalpable closeness
closeness of
of our
our everyday
everyday handiwork
-andand yet yet it
it withdraws. Hence our our need and necessity
necessity first
first
of all to
all to hear the appeal
appeal of of what is is most thought-provoking.
thought-provoking.
But if if we are to perceive what gives
to perceive gives us us food
food for
for thought,
thought, we
must for our part get underway
part get underway to
to learn
learn thinking.
linking.
Whether,
Whether, by by way
way of of this
this learning though never
learning though never by by means
of it,
it, we shall attain
shall attain relatedness
relatedness to to what is is most thought-
thought-
provoking,
provoking, is
is something altogether out
something altogether out of
of the
the hands of
of
those
those who practice
practice the craft
the craft of thinking.
of thinking.
What we can do in our present present case,case, or
or anyway
anyway can learn, learn,
is
is to
to listen
listen closely.
closely. To learn
learn listening,
listening, too, too, is
is the
the common
concern of of student
student and teacher.
teacher. No one is is to
to be blamed,
blamed,
then,
then, if if he is
is not yet capable
yet capable of of listening.
listening. But by by thethe same
token you you must concede that
that the
the teacher's
teacher's attempt
attempt may may go go
 26
26 WHAT
WHAT IS CALLED THINKING?
IS CALLED THINKING?
wrong
wrong and and that,
that, where
where he he happens
happens not not to to go
go wrong,
wrong, he he
must often resignresign himself to
to the
the fact
fact that
that he can
can not
not lay
lay
before
before you
you in instance all
in each instance all that
that should
should be be stated.
stated.
On the
the other
other hand,
hand, you will make close
you will close listening
listening essen-
essen
tially easier for yourselves
tially easier for yourselves if you willif you will rid
rid yourselves
yourselves in in
time of of aa habit
habit which II shall shall call
call "one-track
"one-track thinking."
thinking."
The dominion of of this
this manner of of perception
perception is is so
so vast
vast today
today
that
that our eyes
eyes can
can barely encompass
barely encompass it.
it. The expression
expression "one-
track" has been chosen on purpose. purpose. Track has to to do withwith
rails,
rails, and rails
rails with technology.
technology. We would be making making
matters tootoo easy
easy for
for ourselves
ourselves if if we simply
simply took the view
that the dominion of of one-track
one-track thinking
thinking has has grown
grown out out ofof
human laziness.
laziness. This one-track
one-track thinking,
thinking, which is becom-
is becom

ing
ing ever more widespread
widespread in in various
various shapes,
shapes, is is one of of those
those
unsuspected and inconspicuous
unsuspected inconspicuous forms, forms, mentioned earlier, earlier,
on which the
.,in the essence
essence of of technology
technology assumesassumes dominion
dominion-
because that
that essence
essence wills
wills and therefore
therefore needsneeds absolute
absolute uni- uni-
vocity.
vocity.
In the preceding
preceding lecture it it was said
said that
that Socrates
Socrates was the the
purest thinker of the West,
purest West, while those those who followed
followed had
to run for shelter.
to shelter. There comes the the horrified
horrified retort:
retort: "But
what about Plato, Plato, Augustine,
Augustine, Thomas Aquinas, Aquinas, Leibniz,
Leibniz,
Kant,
Kant, Nietzsche? Dare we reduce
reduce these
these thinkers
thinkers so
so much in
in
comparison
comparison with Socrates?" But our questioner questioner has has failed
failed
to hear what was also
to also said
said: all
:all great
great Western thinkersthinkers afterafter
Socrates "with all
Socrates all their
their greatness."
greatness." Someone,
Someone, then, then, couldcould
still be
still be the
the purest
purest thinker without being being one one ofof the
the greatest.
greatest.
That would give give us here much to to think
think about.
about. For For that
that
reason, the
reason, the remark about about Socrates
Socrates beganbegan with with thethe words:
words:
"An as as yet
yet hidden history
history still
still keeps
keeps the the secret
secret why why all all
great
great thinkers
thinkers after
after Socrates,
Socrates, with all
all their
their greatness
greatness .. .
. . "
."
We hear
hear something
something of of Socrates,
Socrates, the the purest
purest thinker
thinker--we we
fail to
fail to hear
hear the
the rest,
rest, and then along along the the one
one track
track of of some
some-
thing half
thing half-heard
-heard we traveltravel on right
right into
into being
being horrified
horrified at at
such one-sidedly
such one-sidedly dogmatic
dogmatic statements.
statements. Things Things are are similar
similar
 PART II
PART 27

with the conclusion of the second lecture.

of the lecture. There we said
that
that our way
way remains outside that mere reflection
outside that r.eflection which
makes
mates thinking
thinking its
its object.
object. How can anyone
anyone make such such aa
statement after
after he has for
for two solid
solid hours spoken
spoken of noth-
of noth
ing
ing else
else but thinking? However,
thinking? However, to
to reflect
reflect on thinking,
thinking^ and
to
to trace
trace thinking
thinking in
in thought,
thought^ are
are perhaps
perhaps not
not altogether the
altogether the
same. We must give thought
give thought to
to what reflection
reflection means.
 LECTURE
III
.III
._..

When we attempt to learn

attempt to is called
learn what is thinking and what
called thinking
calls for
calls for thinking,
thinking, are are we not getting
getting lostlost in the reflection
reflection
that
that thinks
thinks on thinking?
thinking? Yet all all along
along our way a steady steady
light
light is
is cast
cast on thinking.
thinking. This light,
light, however,
however, is
is not intro-
intro
duced by by the
the lamp
lamp of
of reflection.
reflection. It
It issues
issues from thinking
thinking
itself, and only
itself, only from there. Thinking Thinking has this this enigmatic
enigmatic
property, that it
property, it itself
itself isis brought
brought to its own light
to its light-though
though
only
only if
if and only
only as long
long as
as it
it is
is thinking,
thinking, and keeps clear
keeps clear
of persisting
persisting in ratiocination a bout
about ratio.
ratio.
Thinking it answers to what is
Thinking is is thinking
thinking when it is most

thought-provoking.
thought-provoking. In our thought-provoking
thought-provoking time, what time,
is
is most thought-provoking
thought-provoking shows itself in the fact
itself fact that we
are
are still
still not thinking.
thinking. For the moment,
moment, what this
this sentence
says is
says is no more than an assertion.
assertion. It
It has the form of a state-
state
ment,
ment, and this this statement we shall shall now deal deal with. We shall
shall
for
for now discuss
discuss two points
points : first
: first the tone of the assertion,
assertion,
and then its its character as as aa statement.
The assertion claims claims:: What is is most thought-provoking
thought-provoking
in
in our thought-provoking
thought-provoking time
time is
is that we are still still not think-
think
ing.
ing.
What we
What we call
call thought-provoking
thought-provoking in the condition of
someone
someone gravely
gravely ill,ill, for
for example,
example, is is that itit gives us cause for
gives
worry.
worry. We We callcall thought-provoking
thought-provoking what is
is dark,
dark, threat-
threat-

28
28
 PAKT II
PART 29
29

ening,
ening, and gloomy,
gloomy, and generally
generally what is is adverse.
adverse. When'Vhen
we say
say "thought-provoking,"
"thought-provoking/ we usually
7
usually have have in in mind
immediately
immediately somethingsomething injurious,
injurious,, that
that is,
is, negative.
negative. Ac Ac-
cordingly,
cordingly,, a statement that
that speaks
speaks of
of a
a thought-provoking
thought-provoking
time,
time, and even of what is is most thought-provoking in
thought-provoking in it, it,
is
is from the start
start tuned in in a
a negative key. It has in
negative key. It has in view only view only
the
the adverse and somber traits traits of age. It
the age.
of the sticks exclusively
It sticks exclusively
to those phenomena
to phenomena that
that are
are good
good for
for nothing
nothing and promote
promote
every
every form of
of nothingness-the
nothingness the nihilistic
nihilistic phenomena.
phenomena. And
it
it necessarily
necessarily assumes that
that at
at the
the core
core of
of those phenomena
those phenomena
there is is a lack-according
lack according to to our
our proposition,
proposition, lack lack of of
thought.
thought.
This tune is is familiar
familiar toto us all ad nauseam from the
all ad the stand
stand-
ard appraisals
appraisals of
of the
the present
present age.age. A generation ago it was
generation ago it

"The Decline of of the

the West." Today Today we speak speak of of "loss
"loss ofof
center."
center." People everywhere
People everywhere trace
trace and record
record the
the decay,
decay 7
the
the
destruction,
destruction, the the imminent annihilation
annihilation of of the world. We
the world.
are
are surrounded by by aa special
special breed of of reportorial
reportorial novelsnovels that
that
do nothing
nothing but wallow in such deteriorationdeterioration and depression.
depression.
On the one hand, hand, that
that sort
sort of literature is
of literature is much easiereasier to to
produce
produce than to
to say something
say something that
that is
is essential
essential and truly
truly
thought out;
thought out but
5
but on the other hand it it is
is already
already getting
getting tiretire-
some. The world,
world, men find,
find, isis not just out of joint
just out of joint but tum
tum-
bling
bling away
away into
into the
the nothingness
nothingness of
of absurdity.
absurdity. Nietzsche,
Nietzsche,
who from his his supreme
supreme peak
peak saw far far ahead of of it
it all, as early
all, as early
as
as the
the eighteen-eighties
eighteen-eighties had for
for it
it the
the simple,
simple, because
thoughtful,
thoughtful, words: "The wasteland grows." grows." It It means,
means, the the
devastation
devastation is is growing wider. Devastation
growing Devastation is is more than
destruction.
destruction. Devastation
Devastation is is more unearthly
unearthly than destruction.
destruction.
Destruction
Destruction only sweeps
only sweeps aside
aside all
all that
that has
has grown
grown up up oror been
built
built up
up so
so far;
far; but devastation
devastation blocks
blocks all
all future
future growth
growth
and prevents
prevents all all building.
building. Devastation is is more unearthly
unearthly
than mere destruction.
destruction. Mere destruction
destruction sweeps sweeps aside
aside all all
things including
things including even nothingness,
nothingness, while
while devastation
devastation on
the
the contrary
contrary establishes
establishes and spreads everything that
spreads everything that blocks
blocks
30
30 WHAT
WHAT IS CALLED THINKING?
IS CALLED THINKING?
and
and prevents.
prevents. The The African
African Sahara
Sahara is is only
only oneone kind
kind ofof waste-
waste
land.
land. TheThe devastation
devastation of of the
the earth
earth can easily
easily go go hand
hand in
in
hand
hand with
with aa guaranteed supreme
guaranteed supreme living living standard
standard for
for man,
man,
and
and just
just as as easily
easily with
with the the organized
organized establishment
establishment of of aa
uniform
uniform statestate of
of happiness
happiness for
for all
all men. Devastation
Devastation can
can be
be
the same
the same as as both,
both, and can can haunt us us everywhere
everywhere in in the
the most
most
unearthly
unearthly way-by
way by keeping keeping itself
itself hidden.
hidden. Devastation
Devastation does does
not
not just
just mean
mean aa slow
slow sinking
sinking into
into the
the sands.
sands. Devastation
Devastation
is
is the high-velocity
high- velocity expulsion
expulsion of of Mnemosyne.
Mnemosyne. The words, words,
"the wasteland grows," grows/' come from another
another realmrealm than than
the current
current appraisals
appraisals of of our
our age.
age. Nietzsche
Nietzsche saidsaid "the
"the waste-
waste
land grows"
grows" nearly
nearly three
three quarters
quarters of of a
a century
century ago.ago. And
he added,
added, "Woe to
to him who hides
hides wastelands
wastelands within."
within."
Now it it seems as as though
though our assertion,
assertion, that
that "what is most
is most
thought-provoking
thought-provoking in
in our thought-provoking
thought-provoking time is that we
time is that
are still
still not thinking," were part of
thinking," part of the the same choruschorus of of
voices that disparage
disparage modern Europe
Europe as
as sick,
sick, and our
our age
age asas
on the decline.
decline.
Let usus listen
listen more closely! assertion says,
closely! The assertion says, what is is
thought-provoking is
most thought-provoking is that we are are still
still not
not thinking.
thinking.
The assertion says neither that
says neither that we are are no longer
longer thinking,
thinking,
does it
nor does it say
say roundly
roundly that that we are are not
not thinking
thinking at at all.
all. The
"still not,"
words "still not," spoken
spoken thoughtfully,
thoughtfully, suggest
suggest that
that we are are
already
already on our way toward thinking,
way thinking, presumably
presumably from aa
great distance,
great distance, not only only on our way way toward
toward thinking
thinking as as aa
conduct some day
conduct day to to be practiced,
practiced, but but on our our way within
way within
thinking, on the
thinking, the way
way of of thinking.
thinking.
Our assertion,
assertion, then,
then, casts aa bright
casts bright rayray of of hope
hope into
into that
that
obfuscation which seems not
obfuscation not only
only toto oppress
oppress the the world
world
from
from somewhere,
somewhere, but but which men are are almost
almost dragging
dragging in in byby
force. It
force. It is
is true
true that
that our assertion
assertion calls
calls the
the present
present ageage the the
thought-provoking age.
thought-provoking age. What
'What we we have
have in in mind
mind withwith thisthis
word
word-and without any
and without any disparaging
disparaging overtones
overtones-is that
is that
which
which gives
gives us us food
food forfor thought,
thought, whichwhich is is what
what wants
wants to to be
be
thought about. What
thought about. 'What is is thought-provoking,
thought-provoking, so so understood,
understood,
 PART II
PART 31
51

need in in no way way be what causes causes us us worry

worry or or even
even perturbs
perturbs
us.
us. Joyful
Joyful things,
things, too,too, and beautiful
beautiful and mysteriousmysterious and
gracious things
gracious things give give us food
food for
for thought.
thought. These things may
things may
even be more thought-provoking
even thought-provoking than
than all
all the
the rest
rest which
we otherwise,
otherwise, and usually usually without
without much thought, thought, call call
"thought-provoking."
"thought-provoking.
7'
These things will give
things will give us food forus food for
thought,
thought, if if only
only we do not reject the
not reject the gift
gift by by regarding
regarding
everything
everything that
that is
is joyful, beautiful,
joyful, beautiful, and gracious as
gracious the
as the
kind
kind of of thing
thing which should
should be
be left
left to
to feeling
feeling and experience,
experience,
and kept
kept out out of of the
the winds of thought. Only
of thought. Only after
after we have
let
let ourselves
ourselves become involved involved with with the the mysterious
mysterious and gra gra-
cious
cious things
things as
as those
those which properly
properly give give food
food for
for thought,
thought,
only
only then can we take take thought
thought also also ofof how we shouldshould regard
regard
the
the malice
malice of of evil.
evil.

What is is most thought-provoking, then,

Nought-provoking, then, could could be some some-
thing
thing lofty,
lof perhaps
ty, perhaps even
even the
the highest thing
highest thing there
there is
is for
for man,
man,
provided
provided man still
still is
is the
the being
being who is
is insofar
insofar as
as he thinks,
thinks,
thinks
thinks in in that
that thought
thought appeals
appeals to to him because
because his his essential
essential
nature consists
consists in in memory,
memory, the gathering gathering of thought. And
of thought.
what is is most thought-provoking-especially
thought-provoking especially when it it is
is
man's highest
highest concern-may
concern may well
well be alsq
also what is
is most
dangerous.
dangerous. Or do we imagine imagine that that a man could could even in in
small
small ways ways encounter the essence
essence of
of truth,
truth, the
the essence of
of
beauty,
beauty, the the essence
essence of of grace--without
grace danger?
without danger?
Therefore,
Therefore, when our assertion assertion speaksspeaks of of the
the thought-
thought-
provoking
provoking age age and of what is
is most thought-provoking in
thought-provoking in
it,
it,
it
it is
is in
in no way
way tuned to
to a key
key of
of melancholy and despair.
melancholy despair.
It
It is
is not
not drifting blindly toward the worst.
drifting blindly the worst. It It is
is not pessi
pessi-
mistic. But neither
mistic. neither is is the assertion optimistic. It
assertion optimistic. It does
does not
intend
intend to to offer
offer quick
quick comfort through through artificially
artificially hopeful
hopeful
prospects
prospects of
of the best.
best. But what alternative
alternative remains? In-
In
decision
decision between the the two? Indifference?
Indifference? These least least of all*all.
For allall indecision
indecision alwaysalways feedsfeeds only only on thosethose matters be- be
tween which it it remains undecided.
undecided. Even the the man who be be-
lieves
lieves his judgments to
his judgments beyond pessimism
to be beyond pessimism and optimism optimism
32 WHAT
WHAT IS CALL ED THINKING?
CALLED THI NX.ING?

(or
(or on their
their hither
hither side),
side) still always takes
still always
?
takes his
his bearings
bearings
from optimism
optimism and pessimism,
pessimism, and guides
guides himself
Mmself by aa
by
mere variant
variant ofof indifference.
indifference. ButBut pessimism
pessimism and optimism
optimism
both,
both together
?together with the the indifference
indifference and its its variants
variants which
they support,
they support, stem stem from a peculiar relatedness
a peculiar relatedness of of man to to
what we call call history.
Mstory, This
This relatedness
relatedness is is difficult
difficult to
to grasp
grasp
in
in its
its peculiarity-not
peculiarity not because
because it
it is
is situated
situated far
far away,
away, butbut
because
because it it is by now habitual
is by habitual to to us.us. Our assertion,
assertion, too,
too,
patently
patently stems
stems from a a relatedness
relatedness to to the
the history
history and situa
situa-
tion
tion ofof man. What is is the
the nature
nature of of that
that relatedness?
relatedness? This
This
brings
brings us
us to
to the
the second
second point
point about
about our assertion
assertion to
to which
we must give
give attention.
attention.

Summary
Summary and Transition
Transition

After our transitional

transitional remarks on science, science, on learning,
learning, and
on hand and handicraft,
handicraft^ we returned
returned to
to our
our theme.
theme. A ref
ref-
erence toto one-track thinking provided
thinking provided the
the transition.
transition. One-
track
track thinking
thinking is is something else
something else than mere one-sided one-sided
thinking;
thinking; it
it has a greater reach and a loftier
greater loftier origin.
origin. InIn the
the
present
present discourse
discourse concerning
concerning one-sided
one-sided and one-track
one-track think-
think
ing,
ing, the word "thinking"
"thinking" means as as much as as "having
"having views."
views."
One might
might say,say, for instance:
for instance: "I thinkthink it it will
will snow to to-
night."
night." But he who speaks speaks that way is
that way is not
not thinking,
thinking, he he
just has views on something.
just something. We must be very careful,
very careful,
however,
however, not to to regard
regard thisthis "viewing"
"viewing" as as insignificant.
insignificant. All All
our daily
daily life
life and all
all we do moves within
within what we have in
in
view,
view, and necessarily
necessarily so. so. Even thethe sciences
sciences staystay within
within it.it.
And how is is it
it one-sided? Is Is it not one of
it not of science's
science's highest
highest
principles
principles to to explore
explore itsits objects
objects from as as many
many sides sides as
as possi
possi-
ble,
ble, even from all
all sides?
sides? Where is
is the
the one-sidedness
one-sidedness in
in that?
that?
It
It lies
lies precisely
precisely in the sphere
sphere of
of scientific exploration.
scientific exploration. His His-
torical science may
torical science may thoroughly explore aa period,
thoroughly explore period, for
for inin-
stance,
stance, in every
every possible respect,
possible respect, and yet
yet never
never explore
explore what
history is. It
history is. It cannot do so, scientifically. By way of
so, scientifically. By way of history.
history,
 PART II 53
55

a man will
will never
never find
find out
out what history
history is
is;5 no more than aa
mathematician can
mathematician can show by by way
way of of mathematics
mathematics-by by
of his
means of his science,
science, that
that is,
is, and ultimately
ultimately by by mathemati
mathemati-
cal formulae
cal formulatr-what mathematics is.
what mathematics is. The essence
essence of
of their
their
sphertr-history,
sphere history, art, poetry,
art, poetry,
language, nature,
language, nature, man,
man, God
-remains inaccessible to
remains inaccessible to the sciences. At the
the sciences. the same time,
time,
however,
however, the
the sciences
sciences would constantly
constantly fall
fall into
into the
the void
void if
if
they did
they did not
not operate
operate within
within these spheres. The essence
these spheres. essence of of
the spheres
the spheres I
I have
have named is
is the
the concern
concern of
of thinking.
thinking. As the
the
sciences qua
sciences qua sciences
sciences have no access
access to
to this
this concern,
concern, itit must
be said
be that they
said that they are not thinking.
are not this is
tMnking. Once this is put
put in
in words,
words,
it tends to
it tends to sound at first as
at first as though thinking
though thinking fancied
fancied itself
itself
superior to
superior to the
the sciences.
sciences. Such arrogance,
arrogance, if
if and where it
it
exists,
exists, would be unjustified; thinking always
be unjustified $ thinking always knows essen-
essen
tially less
tially less than the sciences
than the precisely because
sciences precisely because it it operates
operates
where it it could
could think
think thethe essence
essence of of history,
history, art,
art, nature,
nature,
language--and
language and yet
yet is
is still
still not
not capable
capable of
of it.
it. The sciences
sciences
are
are fully
fully entitled
entitled to their name,
to their name, which means fields fields of
of
knowledge,
knowledge, because they they have infinitely
infinitely more knowledge
knowledge
than thinking
thinking does.
does. And yet yet there
there isis another sideside inin every
every
science
science which that that science
science as as such can never reach: reach: the the
essential
essential nature
nature and origin
origin of
of its
its sphere,
sphere, the
the essence and
essential
essential origin
origin ofof the
the manner of of knowing
knowing which it it culti
culti-
vates, and other
vates, other things
things besides. sciences remain of
besides. The sciences of
necessity
necessity on the
the one side.
side. In
In this
this sense
sense they
they are one-sided,
one-sided,
but
but in
in such
such aa way
way that
that thethe other
other side
side nonetheless always always
appears
appears as well. The sciences'
as well. one-sidedness retains
sciences' one-sidedness retains its its own

many-sidedness.
many-sidedness. But that that many-sidedness
many-sidedness may expand expand to to
such
such proportions
proportions thatthat the
the one-sidedness
one-sidedness on which it it is
is based

no longer
longer catches
catches our eye.
eye. And when man no longer
longer sees
sees
the
the one
one side
side as
as one side,
side, he has lost
lost sight
sight of the
the other side
side
as well. What sets
as well. sets the
the two sides sides apart,
apart, what lies lies between

them,
them, is is covered
covered up,up, soso toto speak. Everything is
speak. Everything is leveled to

one level. Our minds hold views on all

one level. all and everything,
everything, and
view allall things
things in
in the identical
identical way.
way. Today every
Today every news-
54 WHAT
WHAT IS CALLED
IS CALL THINKING?
ED THINKING?

paper,
paper, every
every illustrated
illustrated magazine,
magazine, and every every radio
radio program
program
offers all things in
offers all in the
the identical
identical way to
to uniform views.
views. The
things way
subjects
subjects of
of science
science and the
the concern of
of thinking
thinking are
are dealt
dealt
with in in the
the identical
identical manner. However, However, it it would be a a
disastrous error
disastrous error forfor usus toto take
take the the view that that the the mention
mention
of
of such phenomena
phenomena merely merely served
served to to characterize
characterize or or even
even
criticize
criticize our present
present age. age. We should
should fall
fall victim
victim to
to a
a dis-
dis
astrous
astrous self-deception
self-deception if
if we were to
to take
take the
the view that
that aa
haughty contempt
haughty contempt is
is all
all that
that is
is needed to
to let
let us
us escape
escape from
the
the imperceptible
imperceptible power power of of the
the uniformly
unifonnly one-sidedone-sided view. view.
On the
the contrary,
contrary, the the point
point is
is to
to discern
discern what weird,
weird, un-
un
earthly things
earthly things are
are here
here in
in the
the making.
making. The one-sided
one-sided view,
view,
which nowhere pays pays attention
attention any any longer
longer to to the
the essence
essence of of
things,
things, has
has puffed
puffed itself
itself up
up into
into an all-sidedness
all-sidedness which in
in
turn isis masked so so as
as to
to look
look harmless
harmless and natural. natural. But this this
all-sided
all-sided view which deals deals in in all
all and everything with
everything with equal equal
uniformity
uniformity and mindlessness,
mindlessness, is
is only
only a
a preparation
preparation for for
what is is really going on.
really going on. For it
it is
is only
only on the
the plane
plane of
of the
the
one-sided uniform view that that one-track
one-track thinkingthinking takes takes its its
start.
start. It
It reduces everything to
everything to a
a univocity
univocity of
of concepts
concepts and
and
specifications
specifications the precision
precision of of which not not only
only corresponds
corresponds to, to,
but has the same essential
essential origin
origin as, as, the
the precision
precision of
of techno-
techno
logical process. For the
logical process. the moment,
moment, we need to to keep
keep in in mind
only
only that one-track thinking thinking is is not
not co-extensive
co-extensive with with the the
one-sided view,view, but rather
rather is
is building
building on it
it even
even while
while
transforming
transforming it. it. A symptom,
symptom, at at first
first sight
sight quite
quite superficial,
superficial,
of the growing
growing power power of one-track thinking
thinking is
is the
the increase
increase
everywhere
everywhere of designations consisting of
designations consisting of abbreviations
abbreviations of of
words, or combinations of
words, of their initials. Presumably
their initials. Presumably no no
one here has ever given given serious thought to
serious thought to what has has already
already
come to to pass
pass when you, you, instead of University, simply
of University, simply say say
"U" that is
"U." "U"-that is like
like "movie." True, True, the the moving
moving picture
picture
theater continues to
theater continues to be different
different from the the academy
academy of of the
the
sciences. Still, the designation
Still, the designation "U" is
is not
not accidental,
accidental, let let
alone harmless.
alone harmless. It It may
may even be in in order
order thatthat youyou go go inin and
and
 PART II
PAB.T 35
55

out
out of of the
the "U" and study study "phy.
"phy. sci" sci." But the the question
remains what kind of of order
order is heralded here
is heralded here in in the
the spread
spread-
ing
ing of
of this
this kind of
of language.
language. PerhapsPerhaps it
it is
is an order
order into
into
which we are are drawn,
drawn, and to
to which we are
are abandoned,
abandoned, by by
That which withdraws from us. us.
And that
that isis what we call call most thought-provoking.
thought-provoking. Ac Ac-
cording
cording to
to our assertion,
assertion., it
it expresses
expresses itself
itself in
in that
that we are
are
still
still not
not thinking.
thinking.
The assertion
assertion seems to to be tuned
tuned in in aa negative
negative and pes pes-
simistic
simistic key.
key. However,
However, "thought-provoking"
"thought-provoking" here here means
what gives
gives food for
for thought.
thought. Most thought-provoking
thought-provoking is is
not
not only
only what gives
gives most food
food for
for thought,
thought, in
in the
tie sense
sense that
that
it
it makes the the greatest
greatest demands on our thinking; most
our thinking;
thought-provoking
thought-provoking is is what inherently
inherently gathersgathers and keeps keeps
within itself
itself the
the greatest
greatest riches
riches of
of what is
is thought-worthy
thought-worthy
and memorable. Our assertion assertion says says that
that we are are still
still not
not
thinking.
thinking. This "still
"still not" contains
contains a
a peculiar
peculiar reference
reference to
to
something
something still still toto come,
come, of which we absolutely do
absolutely not
know whether it it will
will come to us. This "still
to us. "still not" is is of
of aa
unique kind,
unique kind, which refuses
refuses to
to be equated
equated with other
other kinds.
kinds.
For example,
example, we can say, say, around midnight,
midnight, that that the
the sun
has still
still not come up. up. We can say
say the
the same thing
thing in in the
the
early
early dawn. The "still "still not" in each case
in each case isis different.
different. But,But, it
it
will
will be objected,
objected, it it is
is different
different herehere only
only regarding
regarding the time
span,
span, the number of hours that pass
of hours pass between midnight midnight and
dawn;
dawn, while the daily rising
daily rising of
of the
the sun is
is certain.
certain. Certain
in
in what sense?
sense? Perchance in in the scientific
scientific sense?
sense? But since
since
Copernicus, science no longer
Copernicus, science recognizes sunrises
longer recognizes sunrises and sun sun-
sets.
sets. Scientifically,
Scientifically, it
it has
has been unequivocally
unequivocally established
established
that these
that these things
things areare illusions
illusions of of the
the senses.
senses. By By the
the common
assumption
assumption of
of the
the customary
customary view, view, this
this "still
"still not" concern-
concern
ing
ing the
the rising
rising sun retains
retains its its truth at at midnight
midnight and at at dawn
dawn; j

but this
this truth
truth can never be scientifically established, for the
scientifically established,
simple
simple reason
reason that
that thethe daily
daily morning expectation of
morning expectation of the sun
is
is of
of a a nature that
that hashas no room for for scientific proofs. When
scientific proofs.
56 WHAT
WHAT IS CALLED THINKING?
IS CALLED THINKING?

we wait for for the sun to to rise,

rise, we never do it it on the strength
strength
of scientific
scientific insight.
insight. It
It will
will be objected
objected that
that men have be- be
come habituated to to the regularity
regularity of these phenomena.
of these phenomena. As
though
though the habitual went without saying, saying, as as though
though it it were
understood! As though there
though there could could be anything habitual
anything habitual
without habitation!
habitation! As though though we had ever given given thought
thought
to habitation!
habitation Now ifI if even the coming
coming and going of
going of the sun
is
is such a rare and curious
curious matter for for us,
us, how much more
mysterious
mysterious will
will matters be in
in that realm where that which
must be thought
thought withdraws from man and,
and, atat the same
time,
time, in its
its withdrawal,
withdrawal., comes to
to him.
This,
This, and this
this alone,
alone, is why we say,
is why then, that what gives
say, then, gives
us most food for for thought
thought is
is that
that we are
are still
still not thinking.
thinking.
This means : insofar
:insofar as as we are at all,? we are
at all are already
already in in aa
relatedness
relatedness to to what gives
gives food for
for thought.
thought. Even in
so, in our
so, our
thinking
thinking we have still still not come to to what is is most thought-
thought-
provoking.
provoking. Nor can we know by ourselves
by ourselves whether will
we will
get
get there.
there. Accordingly,
Accordingly, our assertion
assertion is is not optimistic
optimistic
either;
either j nor does it it hang
hang suspended
suspended in in indecision
indecision between
pessimism
pessimism and optimism,
optimism, for then it it would have to to reckon
with both and thereby
thereby basically adopt their
basically adopt their ways
ways of of reck
reck-
oning.
oning.
The key
key in which our assertion is is tuned cannot,
cannot, then,
then, be
determined simplysimply likelike that of of an ordinary
ordinary statement.
statement.
Therefore,
Therefore, it will be well to give
it will thought not only
give thought only to to the
the
key
key note of our assertion,
assertion, but also also to to its
its character
character as as aa
statement.
 LECTURE
IV
·-·
First,
First, the tone of our assertion assertion isis inin no way way negative,,
negative 7
though
though itit may
may easily
easily seem so to an inattentive
so to inattentive listener
listener or or
reader. In general,
general, the proposition
proposition doesdoes notnot express
express aa dis dis-
paraging
paraging attitude
attitude of any any sort. second point
sort. The second point concerns
concerns
the question
question whether the the assertion
assertion isis a statement.
statement. The way way
in which our assertion speaks speaks can be adequately
adequately indicated
indicated
only
only when we are able to to give thought to
give thought to what the assertion
assertion
actually says.
actually says. That possibility
possibility will
will at
at best
best present itself at
present itself at
the end of our lectures,
lectures, or long
long afterward.
afterward. It
It is
is much more
likely
likely that this
this most fortunate eventuality
eventuality will will still
still not

come about. This is is why

why we must even now pay
pay attention
attention
to
to the question
question posed
posed for us by assertion when we con
by the assertion con-
sider the way
way in which it
it speaks,
speaks, or
or how it
it speaks. By "way,,.
speaks. By "way/*
or "how,"
"how," we mean something
something other other than manner or or mode.
"Way" here means melody, melody, the ring
ring and tone,
tone, which is not
is

just
just a matter of how the saying sounds. The way
saying sounds. way or how of of
the saying
saying is
is the tone from which and to to which what is
is said
said
is
is attuned. We suggest, then,
suggest, then, that that the
the two questions
questions-con- con
ceming
cerning the "tone" of
of our assertion,
assertion, and concerning
concerning its its
nature as
as a statement-hang
statement hang together. together.
One can hardly
hardly deny,
deny, it it seems, that the assertion,
seems, that assertion, which
speaks
speaks of our thought-provoking
thought-provoking time and of of what in it it is
is
most thought-provoking,
thought-provoking, is
is a judgment on the present
judgment present age.
age.

37
57
38
58 WHAT GALLED THINKING?
WHAT IS CALLED

How do do things
things stand
stand with such judgments
judgments on the the present?
present?
They
They describe
describe the
the age
age as
as on the
the decline,
decline, for
for instance,
instance, as
as
sick, decaying,
sick, decaying, stricken
stricken with "loss
"loss of
of center."
center." What is
is de-
de
cisive about
cisive about such
such judgments, however, is
judgments, however, is not
not that
that they
they
evaluate everything negatively,
evaluate everything negatively, but
but that
that they
they evaluate at
at
all.
all. They
They determine
detemiine the the value,
value, so so to
to speak
speak the the price
price range
range
into
into which the the age belongs.
age belongs. Such appraisals
appraisals are
are considered
considered

indispensable, but
indispensable, but also unavoidable. Above all,
also unavoidable. all, they
they im im-
mediately
mediately create
create the
the impression
impression of
of being
being in
in the
the right.
right. Thus
they
they promptly
promptly win the the approval
approval of of the
the many,
many, at at least
least for
for
whatever timetime isis allotted
allotted toto such judgments. That time now
such judgments.
grows
grows steadily shorter. If
steadily shorter. If people today tend
people today tend once once again
again to to
be more in
be in agreement
agreement with
with Spengler's proposition
Spengler's proposition about
about
the
the decline
decline ofof the
the West,
West, it it is
is (along with various
(along various superficial
superficial
reasons)
reasons) because
because Spengler's
Spengler's proposition
proposition is only the
is only the nega
nega-
tive, though correct, consequence
tive, though correct, consequence of
of Nietzsche's
Nietzsche's words:
words:
"The wasteland
wasteland grows."
grows.*' We emphasized
emphasized that that these
these are are
words issuing
issuing from thought. They
thought. They are
are true
true words.
Still, it
Still, it appears
appears that judgments
judgments on the the ageage which issue issue
from other
other sources
sources are are just
just as
as much in in thethe right.
right. Indeed
they
they are,
are, in
in that
that they
they areare correct,
correct, since
since they they taketake their
their
direction
direction from,
from, and conform to,
to, facts
facts which can be brought
brought
in byby the carload
carload for documentation,
documentation, and can be docu docu-
mented by by adroitly
adroitly selected quotations from leamed
selected quotations learned au au-
thors.
thors. An idea idea isis called
called correct
correct when it it conforms
conforms to to its
its
object.
object. Such correctness
correctness in the forming
forming of
of an idea
idea has
has long
long
since
since been equated
equated with truth-that
truth that is,is, we determine
determine the the
nature of truthtruth by by the
the conformity
conformity of of the idea. If
the idea. If II say:
say:
"Today
"Today is is Friday,"
Friday," the statement is
is correct,
correct, because
because it
it

directs
directs and conforms the the idea
idea to the sequence
to the sequence of of days
days in in the
the
week,
week, and arrives
arrives at at this
this day.
day. To judgejudge is is to
to form correct
correct
ideas.
ideas. When we judge something-as
judge something as when we say: say "That
:

tree
tree isis blossoming"-our
blossoming" our idea maintain the
idea must maintain the direction
direction
toward the object,
object, the blossoming
blossoming tree.
tree. But this
this mainte-
mainte
nance of direction
direction is is constantly beset
constantly beset by
by the
the possibility
possibility that that
 PART II
PAl\.T 59

we do do not
not attain
attain thethe direction,
direction, or or else
else we loselose it.
it. The idea
idea
does
does notnot thereby
thereby become undirected,
undirected., but but incorrect
incorrect with
with refref-
erence
erence to to the
the object.
object. Putting
Putting it specifically,
it more specifically, to
to judge
Judge is is
to
to form ideas ideas correctly,
correctly, and therefore
therefore also
also possibly
possibly incor-
incor
rectly.
rectly. In In order
order now to to show in in what way way ourour assertion
assertion
about the
about the present
present age age has
has the nature of
the nature of aa statement,
statement, we
must demonstrate more clearly clearly how things
things stand
stand judg-
with judg
ments,
ments., that
that is,
is,
with the
the forming
forming of
of correct
correct and incorrect
incorrect
ideas.
ideas. As soon as as we think
think that matter through
that matter through properly,
properly,
we are caught
are caught up up in
in this question:
this question : what is this anyway-to
is this anyway to
form an idea, idea a
?
a representation?
representation?
Is
Is there
there anyone
anyone among
among us us who doesdoes not
not know what it it is
is
to form an idea?
to idea? When we form an idea idea of of something
something--of of
aa text
text ifif we are are philologists,
philologists, a a work of of art if we are
art if art
are art
historians,
historians, a a combustion
combustion process
process if if we are are chemists
chemists-we we
have a representational
representational idea
idea of
of those
those objects.
objects. Where do we
have those
those ideas?
ideas? We have them in head. We have them
in our head.
in
in our consciousness.
consciousness. We have them in soul. We have
in our soul.
the ideas
ideas inside
inside ourselves,
ourselves, these ideas of
these ideas of objects.
objects.
Now it it is
is true that
that a few centuries ago ago philosophy
philosophy beganbegan
to
to meddle in in the
the matter,
matter, and by
by now has
has made it
it ques-
ques
tionable whether the ideas
tionable ideas inside ourselves answer to
inside ourselves to any
any
reality
reality at at all
all outside
outside ourselves.
ourselves. Some say yes; others,
say yes; others, no$ no;
still
still others
others saysay that
that the matter cannot be decided anyway, anyway,
all
all one can say say is that the world-that
is that world that is, is, here,
here, the totality
totality
of
of what is is real-is
real is there insofar
insofar as as we have an idea idea ofof it.
it.
"The world is is my
my idea."
idea." In
In this
this sentence
sentence Schopenhauer
Schopenhauer has
summed up up thethe thought
thought of recent philosophy.
of recent philosophy. Schopen
Schopen-
hauer must be mentioned here, here, because
because his
his main work,
work, The
World as as Will and Idea Idea, ever since
y
since its
its publication
publication in in 1818,
1818,
has
has most persistently
persistently determined the the whole tone tone of all of
of all
nineteenth-
nineteenth- and twentieth-century
twentieth-century thought thought-even even where
this
this isis not
not immediately
immediately obvious,
obvious, and even where Schopen Schopen-
hauer's
hauer's statement is is opposed.
opposed. We forget
forget too
too easily
easily that a
thinker
thinker is is more essentially
essentially effective
effective where he is opposed
is opposed
40 WHAT CALLED THINKING?
WHAT IS CALLED

than where he fmds

finds agreement.
agreement. Even Nietzsche
Nietzsche had to to pass
pass
through
through a head-on confrontation Schopenhauer; and
confrontation with Schopenhauer 5

despite
despite the
the fact
fact that
that his
his understandillg
understanding ofof the
the will
will was the
the
opposite
opposite of
of Schopenhauer's,
Schopenhauer's, Nietzsche
Nietzsche held
held fast
fast to
to Schopen-
Schopen
hauer's
hauer's axiom:
axiom; "The world is is my
my idea."
idea." Schopenhauer
Schopenhauer
himself says
says the
the following
following about this axiom (in
about this (in Chapter
Chapter
One,
One, Volume Two of of his
his main work)
work) : :

"" 'The
*The world is is my
my idea'-this,
idea' like the
this, like the axioms of of
Euclid,
Euclid, is
is a statement
statement whose truth
truth must be
be recognized
recognized by by
anyone
anyone who understands
understands it; though not
it; though not (a
(a statement)
statement) of of
the
the kind
kind that anyone understands
that anyone understands who hears
hears it.-To
it. To
have made us us conscious
conscious of this statement,
of this statement, and to to have
have
connected it
connected with the
it with problem of
the problem of the
the relation
relation of
of the
the ideal
ideal
to
to the
the real, i.e.,
real, i.e., the
the relation
relation of
of the
the world
world in
in the
the head
head to
to
the
the world outside
outside the the head-this,
head this, in in addition
addition to to the
the
problem
problem of of moral freedom,
freedom, is is what gives
gives its
its distinctive
distinctive
character to to thethe philosophy
philosophy of
of the
the modems.
moderns. only
For only
after thousands of years years of trials
trials with purely objective
purely objective
philosophizing
philosophizing did we discover that, among
discover that, among the the many
many
things
things that
that make the
the world so enigmatic
so enigmatic and so thought-
so thought-
provoking,
provoking, the closestclosest and most immediate thing thing isis this
this::

however immeasurable and massive massive thethe world

world maymay be,be,
yet
yet its
its existence
existence hangs
hangs byby one single
single thin
thin thread:
thread : and
that is
is the given
given individual consciousness
consciousness in in which it it is
is
constituted."
constituted."

Given this
this discord among philosophers concerning
among philosophers concerning what
the forming
the forming of ideas
of ideas is
is in essence, there is
essence, there is patently
patently just
just one
one
way out into the open. We
open. We leave the field
leave the field of
of philosophical
philosophical
speculation
speculation behind us,us, and first of all
first of all investigate
investigate carefully
carefully
and scientifically
scientifically how matters really
really stand
stand with
with the
the ideas
ideas
that
that occur in living beings, especially in
living beings, especially in men and animals.
animals.
Such investigations
investigations are among the concerns
among the concerns of
of psychology.
psychology.
Psychology
Psychology is is today a well-established
today and already
well-established and already exten
exten-
sive
sive science,
science, and its
its importance
importance is
is growing year by year.
growing year by year.
 PART II
PAR.T 4t
41

But
But we here leave leave to to one side
side thethe findings
findings of of psychology
concerning what it
concerning it calls
calls "ideas";
"ideas"; not not because
because these findings
are
are incorrect,
incorrect, letlet alone
alone unimportant,
unimportant 7 but but because
because they they areare
scientific
scientific findings. For,
findings. For, being being scientific
scientific statements,
statements, they they
are
are already
already operating
operating in in aa realm which for for psychology
psychology,? too too,?
must remain on that that other
other side
side ofof which we spoke spoke before.
before. It It
is
is no cause
cause forfor wonder,
wonder, then, then, that that within
within psychology
psychology it it
never becomes clear clear in in any
any wayway what it
it is
is to
to which ideas
ideas
are
are attributed
attributed and referred-to
referred wit, the
to wit, the organism
organism of living
of living
things, consciousness,
things, consciousness, the
the soul,
soul, the
the unconscious
unconscious and all
all the
the
depths
depths and stratastrata in in which the the realm of of psychology
psychology is is
articulated.
articulated. Here everything
eveiything remains in
in question;
question 5
and yet,
yet?
the
the scientific
scientific fmdings
findings are are correct.
correct.
If
If we nonetheless
nonetheless leave leave science aside now in
science aside in dealing
dealing withwith
the question
the question what it is to
it is to form ideas,
ideas, we do so not
do so not in thein the
proud
proud delusion
delusion thatthat we have all all the
the answers,
answers, but but outout of of
discretion
discretion inspired
inspired by by a
a lack
lack of
of knowledge.
knowledge.
The word "idea" comes from the the Greek EL8ru tc> which
means to see, face, meet,
see, face, meet, be face-to-face.
face-to-face.
We stand outside of science. Instead we stand
science. Instead stand before
before aa
tree in
tree bloom, for example--and
in bloom, example and the
the tree
tree stands
stands before
before us.
us.
The tree
tree faces
faces us.
us. The tree tree and we meet one one another,
another, as as
the tree
tree stands
stands there
there and we stand face face toto face
face with it. it. As
are in
we are in this
this relation
relation of of one to to the
the other
other and before before the the
other,
other, the tree
tree and we are.
are. This face-to-face
face-to-face meeting
meeting not^is
is not,
then,
then, one of of these
these "ideas"
'ideas' buzzing
* *

buzzing about in in our heads.

heads. Let
us
us stop
stop here for
for a moment,
moment, as
as we would to
to catch
catch our breath
breath
before and after
before after a a leap.
leap. For that that is what we
is are now, men
now,
who have leapt,
leapt, out of
of the
the familiar realm of
of science
science and
even,
even, as
as we shall
shall see,
see, out of
of the realm of
of philosophy.
philosophy. And
where have we leapt? leapt? Perhaps
Perhaps into into an abyss?
abyss? No! Rather, Rather,
onto
onto some firm soil.
firm soil. Some? No! But on that
that soil
soil upon
upon which
we live
live and die,
die, if
if we are ourselves. A curious,
are honest with ourselves. curious,
indeed unearthly
unearthly thing thing that
that we must first
first leap
leap onto
onto the soil
the soil

on which we really really stand.

stand. When anything
anything so
so curious
curious as
as
42 WHAT CALLED THINKING?
WHAT IS CALLED THINKING?
this
this leap
leap becomes necessary,
necessary, something
something must have happened happened
that gives food
that gives food for
for thought. Judged scientifically,
thought. Judged scientifically, of
of course,
course,
it remams
it remains the the most inconsequential
inconsequential thing thing on earth
earth that
that
each
each ofof us
us has
has at at some time stood facing
time stood facing a a tree
tree in bloom.
After all,all,
what of
of it?
it? We come and stand
stand facing a tree,
facing tree,
before
before it,
it, and the
the tree
tree faces,
faces, meets us.
us. Which one is
is meeting
meeting
here?
here? The tree, tree, or
or we? Or both? Or neither? neither? We come and
stand-just
stand just asas we are,
are, and not merely with our head or
not merely or our
consciousness-facing
consciousness the tree
facing the tree in bloom,in bloom, and the
the tree
tree faces,
faces,
meets
meets usus asas the
the tree
tree it it is.
is. Or did the tree
did the tree anticipate
anticipate us us and
come before
before us? us? Did the the tree
tree come first first to
to stand
stand and face face
us,
us, so
so that
that we might
might come forward face-to-face
face-to-face with it?
it?
What happens
happens here,here, thatthat the tree stands
the tree there to
stands there to face
face us, us,
and we come to to stand
stand face-to-face
face-to-face with the the tree?
tree? Where
does
does this
this presentation
presentation take take place,
place, when we stand stand face-to-
face-to-
face
face before
before a a tree
tree in in bloom? Does it it by
by any
any chance take take
place
place in
in our
our heads?
heads? Of course;
course }
many
many things
things may
may take
take place
place
in
in our brain when we stand on a a meadow and have standing standing
before us a blossoming
blossoming tree
tree in all
all its
its radiance
radiance and fragrance
fragrance
-when
when we perceive
perceive it. it. In fact, transforming
fact, we even have transforming
and amplifying
amplifying apparatus
apparatus that can show the the processes
processes in in
our heads as as brain currents,
currents, render them audible, audible, and re re-
trace
trace their
their course
course in curves. We can-of
in curves. can course! Is
of course! Is there
there
anything
anything modem
modern man can not do? He even can be helpful
helpful
now and then, then, with what he can do. do. And he is is helping
helping
everywhere
everywhere with the best intentions. Man can
best intentions. can-probably
probably
none of us have as as yet
yet the least
least premonition
premonition of of what man
will soon be able able toto do scientifically.
scientifically. But But-to stay with our
to stay
example--while
example while science science records
records the the brain
brain currents,
currents, what
becomes of the tree tree in in bloom? What becomes of of the the
meadow? What becomes of the man
of the man-not not ofof the
the brain
brain but
of the man,
man, who may may die die under our hands tomorrow and
be lost
lost to
to us,
us, and who at at one timetime came to to our encounter?
encounter?
What becomes of the face-to-face, face-to-face, the the meeting,
meeting, the the seeing,
seeing,
the forming
forming of the idea,
idea, in which the
the tree
tree presents itself
presents itself
and man comes to to stand face-to-face
face-to-face with the the tree?
tree?
 PART II
PART 43

When ideas
'Wben Ideas are
are formed
formed in in this
this way,
way, aa variety
variety of of things
happen presumably
happen presumably also
also in
in what is
Is described
described as
as the
the sphere
of consciousness and regarded regarded as
as pertaining
pertaining to
to the
the soul.
soul. But
does
does the tree
tree stand "in "In our consciousness,"
consciousness/
7
or
or does
does it stand
It stand

on
on the
the meadow?
meadow? Does Does the meadow lie Me in In the
the soul,
soul, asas experi-
experi-
ence,
ence ? or
or is
Is it
It spread
spread outout there
there on earth?
earth? Is Is the earth in
the earth In our
head? Or do we stand on the the earth?
earth?
It will
It will be said
said in In rebuttal
rebuttal : "What
What is Is the
the useuse of
of such
such ques-
:
ques
tions
tions concerning
concerning a
a state
state of
of affairs
affairs which everybody
everybody will will inin
fairness
fairness admit immediately,
immediately, since
since it
it is
Is clear
clear as
as day
day to
to all
all the
the
world that we are standing standing on the the earth
earth and,
and, in in our ex ex-
ample,
ample, face-to-face
face-to-face with a tree? tree? But let let us not slip
us not sip too too
hastily
hastily into
Into this
this admission,
admission,, let let usus not
not accept
accept and take take this
this
"clear asas day"
day" tootoo lightly.
lightly. For we shall shall forfeit
forfeit everything
everything
before we know it, It, once the
the sciences
sciences of
of physics, physiology,7
physics, physiology
and psychology,
psychology, not to to forget scientific philosophy,
forget scientific philosophy, display display
the panoply
panoply of theirtheir documents and proofs^ proofs, to to explain
explain to to us
that what we see and accept
that accept is is properly
properly not aa tree tree but in in
reality
reality a void,
void, thinly
thinly sprinkled
sprinkled with electric electric charges
charges here
and there that race race hither and yon yon at at enormous speeds. speeds. It It
will not do to admit, admit, justjust for the
the scientifically unguarded
scientifically unguarded
moments,
moments, so so to
to speak,
speak, that, naturally, we are
that, naturally, are standing
standing face face
to face with a tree tree in bloom, only
in bloom, only to to affirm
affirm thethe very
very next
moment as as equally
equally obvious that this view,
that this view, naturally,
naturally, typi typi-
fies
fies only
only the naive,
na1ve, because pre-scientific,
pre-scientific, comprehension
comprehension of of
things.
things. For with that
that affirmation
affirmation we have conceded some-
some
thing whose consequences
thing consequences we have have hardly
hardly considered,
considered, and
that is:
that is: that
that those
those sciences
sciences do do in in fact
fact decide
decide what of of the
the
tree in bloom may or
tree or may
may not be considered
considered valid valid reality.
reality.
Whence
"Whence do the the sciences
sciences-which necessarily are
which necessarily are always
always In in
the dark about the the origin
origin of of their
their own
own nature
nature--derivederive the the
authority to
authority to pronounce
pronounce such verdicts? verdicts? Whence
"Whence do the the sci
sci-
ences derive
ences derive the the right
right toto decide
decide what man's man's place
place is,is, and to to
offer themselves as
offer as the
the standard
standard that that justifies
justifies such deci deci-
sions? And they
sions? they will
will do so so just
just asas soon
soon as as we tolerate,
tolerate, if if only
only
by
by our
our silence,
silence, that
that our standing
standing face-to-face
face-to-face with
with the
the tree
tree
44 WHAT CALLEB THINKING?
WHAT IS CALLED

is
is no more than a a pre-scientifically
pre-seientifically intended relation relation to to
something
something we still still happen
happen to call "tree."
to call "tree." In In truth,
truth, we areare
today
today rather
rather inclined
inclined to
to favor
favor a
a supposedly superior
supposedly superior physi physi-
cal
cal and physiological
physiological knowledge,
knowledge., and to to drop
drop the
the blooming
blooming
tree.
tree.
When we think think through
through what this this is,
is, that
that aa tree
tree in
in bloom
presents
presents itself
itself to
to us
us so
so that
that we can
can come and stand
stand face-to-
face-to-
face with it,
face it,
the
the thing
thing that
that matters
matters first
first and foremost,
foremost, and
finally,
finally, is
is not
not to
to drop
drop the
the tree
tree in
in bloom,
bloom, but
but for
for once let
once let it
it
stand
stand where it stands.
it stands. Why Why do we say "finally"?
say "finally"? Because
Because
to
to this
this day, thought
day, thought has
has never
never let
let the
the tree stand
tree stand where it it
stands.
stands.
Still,
Still 7
the scientific
the scientific studystudy of of the
the history
history of of Western
thought reports
thought reports that
that Aristotle, judged
Aristotle, judged by by his
his theory of
theory of
knowledge,
knowledge, was a a realist.
realist. A realist
realist isis aa man who affirms
affirms the
the
existence
existence and knowability
knowability of of the external world.
the external world. Indeed,
Indeed, it it
never occurred
occurred to to Aristotle
Aristotle to deny the
to deny the existence
existence ofof the
the
external world. Nor did it it ever occur
occur to to Plato,
Plato, any
any more
than toto Heraclitus
Heraclitus or
or Parmenides. But neither
neither diddid these
these
thinkers
thinkers ever specifically
specifically affirm the presence
affirm the presence of of the
the external
external
world,
world, let
let alone prove
prove it.
it,

Summary
Summary and Transition
Transition
We gotgot into
into the question:
question what is
: is this
this anyway
anyway-to to form an
idea? For the moment,
moment, I
I need not
not remark on the
the steps that
steps that
brought
brought us to
to this
this point.
point. But we must always keep
always keep remind-
remind
ing
ing ourselves
ourselves of the wayway we are trying to
are trying walk. We mark it
to walk. it
with the question
question:: what is called thinking
is called thinking-what does
what does
call for thinking?
call thinking? By By way
way of this question, we get
this question, get into
into the
the
question:
question what
: is
is this-to
this to form a
a representational
representational idea?
idea?
It
It could be supposed
supposed that
that the forming of
the forming of thoughts
thoughts and
the forming
the foiming of ideas may may well be one and the the same thing.
thmg.
The prospect
prospect opens
opens upup on this
this possibility,
possibility, that
that the
the tradi-
tradi
tional nature of thinking
thinking has received
received its
its shape
shape from repre-
repre-
 PART II 45
45

sentations,
sentations that?
that thoughts
thoughts are are a a kind of of representational
idea.
idea. That is
is true.
true. But at the
at the same time it remains
it remains obscure
obscure
how this
this shaping
shaping of of the
the nature
nature of of traditional
traditional thinking takes
place.
place. The source
source of
of the
the event
event remains
remains obscure. And it
obscure. it re
re-
mains obscure finally
finally what all
all this
this signifies
signifies
for
for our
our attempt
attempt
to
to learn thinking.
thinking. We understand,
understand, of of course
course, and consider
7
consider it it
the most obvious thing thing in in the
the world,
world, when someone says says, "I
7
"I
think the matter is is such and such,"
such/
7
and with
with it
it has
has in
in mind,
mind 5

"I
**I have such and such an idea idea ofof the
the matter."
matter." It It clearly
clearly fol
fol-
lows that to to think
think is is to
to form ideas.ideas. Yet all all thethe relations
relations
called up
called up byby this
this statement
statement remain in in the
the shadow.
shadow. Basically
Basically
they
they are
are still
still inaccessible
inaccessible to to us. Let us
us. Let be honest
us be honest with with our
our-
selves:
selves the essential
: nature of
essential nature thinking, the
of tMnMng the essential
7
essential origin
origin
of thinking,
tibdnMng, the essential
essential possibilities
possibilities of of thanking
thinking that that are
are
comprehended
comprehended in
in that
that origin-they
origin are all strange
they are all strange to us to us,7
and byby that very fact
that very fact they
they are are what gives gives us us food
food forfor
thought
thought before all
all else
else and always;
always, which is
is not
not surprising
surprising
if
if the assertion
assertion remains true that that what is is most thought-
thought-
provoking
provoking in our thought-provoking
thought-provoking age age is
is that
that we are still
are still
not thinking.
thinking. But that assertion
assertion sayssays also that we are
also that are on thethe
way,
way 7
in thought,
thought, to
to the essence
essence of
of thought.
thought. We are
are under-
way, and by
way 7 by such ways ways have taken taken our departure
departure from a
thinking
thinking whose essential
essential nature seems to
to lie
lie in the
in the forming
forming
of ideas
of ideas and to exhaust itself
to itself in that.
in that. Our own manner of
of
thinking
thinking still
still feeds on the traditional nature of
traditional nature of thinking
thinking,7
the forming
forming of representational
representational ideas. ideas. But we still still do
do not
think inasmuch as as we have not yet yet entered
entered into into that
that nature
nature
which is is proper
proper to to thinking,
thinking and which is
7
is still
still reserved^
reserved,
withheld from us.
withheld us. We are are still
still not inin the
the reality
reality of of thought.
thought.
The real
real nature of thoughtthought mightmight show itself,
itself 7
however,
however 7
at
at
that very point
very point where it
it once withdrew,
withdrew, if
if only
only we will
will pay
pay
heed toto this
this withdrawal,
withdrawal, if if only
only we will will not insist,insist, con
con-
fused
fused byby logic,
logic, that we alreadyalready know perfectlyperfectly well well what
thinking
thinking is.
is. The realreal nature of thought
thought mightmight reveal
reveal itself
itself
to
to us if
if we remain underway.
underway. We are
are underway.
underway. What does
does
46 WHAT THINKING?
CALLED THINKING?
WHAT IS CALLED

that mean? We are still inter

are still inter vias,
vias^ between divergent
divergent ways. ways.
Nothing
Nothing has
has been
"been decided
decided yet
yet about which is
is the
the one
one in-
in
evitable,
evitable, and hence perhaps
perhaps the
the only, way. Underway,
only, way. Underway, then
then
-we we must give give particularly
particularly closeclose attention
attention to to that
that stretch
stretch
of way
way on which we are
are putting
putting our feet.
feet. We meant to
to bebe
attentive
attentive to to itit from thethe first lecture on.
first lecture on. But it it seems that that
we have stillstill not
not been fully
fully in earnest about that
in earnest that intention,
intention,
with allall its
its consequences.
consequences. As a
a marker on our path
our path of of
thought,
thought, we quoted
quoted the
the words of
of the
the West's
West's last
last thinker,
thinker,
Nietzsche.
Nietzsche. He said: said "The wasteland grows
: grows . . .."" We ex
. . ex-
plicitly
plicitly contrasted
contrasted thesethese words with other other statements
statements about about
the
the present
present age, age, not
not only
only because
because of of their
their special
special content,.\
content^
but above all all inin view of of the
the manner in in which they they speak.
speak.
For they
they speak
speak in in terms
terms of of the
the kind of of wayway on which
Nietzsche's
Nietzsche's thinking
thinking proceeds.
proceeds. That way, way, however,
however, comes conies
from far
far away,
away, and at
at every point
every point givesgives evidence
evidence of
of that
that
origin.
origin. Nietzsche
Nietzsche neither
neither made nor chose
chose his
his way himself,
way himself,
no more than any any other thinker ever ever did.
did. He is is sent
sent on his his
way.
way. And so so the words "The wasteland wasteland grows
grows . . ." . " be
. . be-
come a word on the way. way. This means means: thethe tale
: tale that
that these
these
words tells
tells does not just just throw lightlight on thethe stretch
stretch of of thethe
way
way and its
its surroundings.
surroundings. The tale
tale itself
itself traces
traces and clears
clears
the
the way.
way. The words are are never a a mere statement
statement about the the
modern age, age, which could be freely taken out
freely taken out of of Nietzsche's
Nietzsche's
exposition.
exposition. Still Still less
less are
are they expression of
they an expression of Nietzsche's
Nietzsche's
inner experiences.
experiences. To say
say it
it more completely:
completely Nietzsche's
Nietzsche's
:

words areare such an expression,

expression, too,too, of
of course,
course, if if we conceive
conceive
of language
of language in its in its most superficial character-as
superficial character people
as people
usually
usually do-and
do and take the view that that it
it presses
presses the the internal
internal
outward into into the
the external
external and thus thus isis-expression.
expression. But But even
even
if we do not take his
if his words "The wasteland
wasteland grows"grows" in in this
this
manner, the mere mention of
obvious manner, of Nietzsche's
Nietzsche's name
brings rushing to
brings rushing to our minds a flood flood ofof ideas
ideas-ideas which
ideas which
today less
today less than ever offer offer assurance
assurance thatthat they
they pointpoint toward
toward
this thinker
what this thinker really
really thought.
thought.
 PAET
PART II 47
But because
But because those
those words
words "The
"The wasteland
wasteland growsgrows . ..""

will be seen
will be seen in
in a
a very special light
very special light as
as we
we proceed,
proceed ? while
while the
the
name "Nietzsche"
name "Nietzsche" threatens
threatens toto become
become merely
merely aa label
label of
of
ignorance andand misinterpretation^
misinterpretation; and and because
because the
the allusion
allusion
ignorance
our lecture
in our
in lecture to
to these
these words
words has
has led
led to
to aa variety
variety of
of rash
rash and
and
mistaken
mistaken interim
interim opinions,
opinions^ we
we shall
shall here
here reach
reach ahead
ahead and
and
anticipate some of
anticipate some of what
what is to
is to follow.
follow. In
In order
order not
not to
to confuse
confuse
the course
the of our
course of our presentation^
presentation, wewe shall
shall be be content
content with
with an
an
allusion.
allusion.
 LECTURE
v
V
.-.
is called
What Is thinking? We must guard
called thinking? guard against
against the
the blind
blind
urge to
urge
to snatch
snatch at
at aa quick
quick answer in
in the form of
of aa formula.
formula.
We must stay
stay with
with the question. We must pay
the question. pay attention
attention to
to
the way
the way inin which
which thethe question asks : what is
question asks : is called
called thinking,
thinking,
what does
does call
call for thinking?
for thinking?
"You justjust wait-I'll
wait I'll teach you you what we call call obedience!"
obedience!"
aa mother might
might saysay to
to her boy
boy who won't come home. Does
she
she promise
promise him a
a definition
definition of obedience? No. Or isis she
she
going
going to
to give
give him aa lecture? No again,
again, if
if she is is a
a proper
proper
mother.
mother. Rather,
Rather, she will convey convey to him what obedience is. is.
Or better,
better, the
the other
other way
way around: she will bring
bring him to
to
obey.
obey. Her success
success will
will be more lasting
lasting the less she scolds
scolds
him;
him it
5
it will
will be easier,
easier, the more directly
directly she can get get him to to
listen-not
listen just
not just condescend
condescend to
to listen,
listen, but listen in such aa
way that
way that he can no longer stop wanting
longer stop wanting to do it.
it. And why?
Because
Because his his ears
ears have
have beenbeen opened
opened and he now can can hear
what is in accord
what is in accord with with his
his nature.
nature. Learning,
Learning, then, cannot
then,
be brought about by
be brought about by scolding. scolding. Even so,
so, a
a man who teaches teaches
must
must at at times
times grow
grow noisy.
noisy. In fact,
In fact, he may
he may have to scream
have to scream
and
and scream,
scream, although
although the the aim
aim is make
is to make his students learn
to his students learn
so
so quiet
quiet aa thing
thing as as thinking.
thinking. Nietzsche,
Nietzsche, mostmost quietquiet andand
shiest
shiest of
of men,
men, knew
knew of of this
this necessity.
necessity. He He endured
endured the the agony
agony
of
of having
having to
to scream.
scream. In
In a
a decade
decade when
when the
the world
world at
at large
large

48
48
 PAET II
PART 49
49

still
still knew
knew nothing
nothing of of world
world wars,wars, when faith faith in in "progress"
"progress"
was virtually the religion
was virtually the religion of of the the civilized
civilized peoples and
nations,
nations, Nietzsche screamed out out intointo the the world:
world: "'The
*%
The
wasteland grows grows . .. .
.."" He thus
thus put
put the
the question
question to
to his
Ms
fellowmen
fellowmen and and above
above all all toto himself:
himself "Must one smash their
: their
ears before they they learn to to listen
listen with their their eyes?
eyes? Must one one
clatter
clatter like
lite kettledrums and preachers preachers of of repentance?"*
repentance?"*
But riddle
riddle uponupon riddle!
riddle! What was once once the the scream
scream "The
wasteland grows grows . .. .
* ,''
.
," now threatens
threatens to
to turn
turn into
into chat-
chat
ter.
ter. The threat of this this perversion is
perversion is part of part of what gives
gives usus
food
food for thought.
thought. The threat threat is is that perhaps this
that perhaps this most
thoughtful
thoughtful thoughtthought will will today,
today, and still still more tomorrow,
tomorrow,
become suddenly
suddenly no more than aa platitude,
platitude7 and as
as platitude
platitude
spread
spread and circulate.
circulate. This fashion
fashion of
of talking platitudes is
talking platitudes at
is at
work in in that endless
endless profusion
profusion of books describing
of books describing the the state
state
of the world today. today. TheyThey describe
describe what by
by its
its nature
nature is
is
indescribable,
indescribable, because it
it lends
lends itself
itself to
to being thought
being thought about
about
only in a thinking
only thinking that is is a kind of of appeal,
appeal, a call call-and and
therefore must at times become aa scream. scream. Script easily
Script easily
smothers the scream, especially
scream, especially if
if the
the script
script exhausts
exhausts itself
itself
in description,
description, and aims to
to keep
keep men's
men's imagination
imagination busy busy
by supplying it
by supplying constantly
it constantly with
with new matter.
matter. The burden of
of
thought
thought is swallowed up
is up in in the written
written script,
script, unless
unless the the
writing is
writing is capable
capable of of remaining,
remaining, even in
in the
the script
script itself,
itself, a
progress
progress of
of thinking,
thinking, aa way.
way. About the
the time when the
the
words "The wasteland grows grows . . .."" were bom,
. . hom, Nietzsche
Nietzsche
wrote in his
in his notebook (GW XIV, XIV, p. p. 229,
229, Aphorism
Aphorism 464 of of
1885) : "A man for
1885) : for whom nearly nearly all all books
books have become
superficial, who has kept
superficial, kept faithfaith in in only
only a few people people of of the
the
past
past that
that they
they have had depth enough-not
depth enough not to
to write
write what
what
they knew." But Nietzsche
they Nietzsche had to to scream.
scream. For For him,
him, there
there
other way
was no other way to to do it it than
than by by writing.
writing. That written written
scream of of Nietzsche's
Nietzsche's thought
thought is is the
the book
book which
which he he entitled
entitled
Spoke Zarathustra.
Thus Spoke Zarathustra. Its Its first
first three
three partsparts were
were written
written
*
*
Thus Spoke 2>arathustraj
Spoke Prologue, f.
Zarathustra, Prologue^ f*
50 WHAT CALLED THINKING?
WHAT IS CALLED

and published
published between 1883 1885 and 1884. The fourth fourth part part
was written
written in in 1884/85,
1884/85, but printed only
but printed only for for his
his closest
closest
circle
circle of of friends.
friends. That work thinks thinks this this thinker's
thinker's one and
only
only thought:
thought the : the thought
thought of the eternal
of the eternal recurrence
recurrence of of the
the
same. Every thinker
same. Every thinker thinks thinks one only thought.
only thought. Here, too,Here, too,
thinking
thinking differs
differs essentially
essentially from science. The researcher
science. researcher
needs constantly
constantly new discoveries
discoveries and inspirations,
inspirations, else else
science
science will
will bog
bog down and fall
fall into
into error.
error. The thinker
thinker needs
needs
one thought
thought only.only. And for the thinker
for the thinker the the difficulty
difficulty is is to
to
hold
hold fast
fast toto this
this one
one only
only thought
thought as as the
the oneone and only only thing
thing
that
that he must think; think to5
to think
think this
this One as as the
the Same
Same; and to
j
to
tell of
tell of this
this Same in in the
the fitting
fitting manner. But we speak
speak of
of the
the
Same in in the
the manner that that befits
befits it it only
only ifif we always
always say say the
the
same about it, in such a way
about it, in such a way that that we ourselves are
ourselves are claimed claimed
by
by thethe Self-Same.
Self-Same. The limitlessness
limitlessness of of the the Same is is the
the
sharpest
sharpest limit
limit set
set to
to thinking.
thinking. The thinker
thinker Nietzsche
Nietzsche hints
hints
at
at this
this hidden fittingness
fittingness of thought
thought by by giving
giving his his Thus
Spoke
Spoke Zarathustra a
a subtitle
subtitle which runs
runs :
: A
A Book for Every-
for Every
one and No One. "For Everyone"-that
Everyone" that does does notnot mean for for
everybody
everybody as just anybody;
as just anybody "For
$
Everyone"
Everyone" means for
for each
each
man as as man,
man, for for each man each time time hishis essential
essential nature
nature
becomes for for him an object worthy
object worthy of
of his
his thought.
thought. "And No
One"-that
One" that means: for
for none among
among these these men prevailing
prevailing
everywhere
everywhere who merely merely intoxicate themselves with isolated
intoxicate themselves isolated
fragments
fragments and passages
passages from the
the book and then
then blindly
blindly
stumble about in its its language, instead
language, instead of
of getting underway
getting underway
on its
its way
way of thinking,
thinking, and thus becoming first
thus becoming first ofof all ques-
all ques
themselves. Thus Spoke
tionable to themselves.
tionable to Zarathustra: A Book
Spoke Zarathustra: Book
for Everyone
for Everyone and No One. In what an unearthly unearthly fashion fashion
this subtitle
subtitle has come true true in the the seventy
seventy years years since
since thethe
book first
first appeared-only
appeared only in
in the
the exactly opposite
exactly opposite sense.
sense. It
It
has become a book for everyman, everyman, and not one thinker
not one thinker has has
appeared
appeared who could stand up up to to this
this book's
book's basicbasic thought,
thought,
and to itsits darkness. In In this
this book,
book, its
its fourth
fourth and final
final part;
partj
Nietzsche wrote the words: "The wasteland wasteland grows grows . . ;"
. . ~,
 PART II
PAR.T 51
51

Into
Into those words,
words, Nietzsche put all he knew. They
put all They are are thethe
title
title of a poem
poem Nietzsche wrote when he was "most distant
from cloudy,
cloudy, damp,
damp, melancholy
melancholy Old Europe." Europe." Complete,
Complete,
the
the words run run:: "The wasteland wasteland grows: grows : woe to to him who
hides wastelands within!"
hides wastelands within!' Woe to
7
to whom? "\Vas Nietzsche
Was Nietzsche
thinking
thinking of
of himself?
Mmself ? What if
if he had known that
that itit was Ms his
own thought
thought which would first have to
first have to bring
bring about
about aa dev dev-
astation
astation inin whose midst, midst, in
in another
another day
day and from other
other
sources,
sources, oases
oases would rise rise here
here and and there
there and springs springs well well
up?
up? What if
if he had known that
that he himself
himself had to
to be
be a
a
precursor,
precursor, a a transition,
transition, pointing before and behind,
pointing before behind, leading
leading
and rebuffmg,
rebuffing, and therefore
therefore everywhere ambiguous,
everywhere ambiguous, even even
in
in the
the manner and in in thethe sense
sense of of thethe transition?
transition? All All
thoughtful thought
thoughtful thought argues argues that
that this
this is
is so,
so, as
as Nietzsche
Nietzsche Mm
him-
self
self knew and often often put put into
into enigmatic
enigmatic words. words. TMs This is is why
why
every thoughtful
every thoughtful converse
converse with
with him is
is constantly
constantly carried
carried
into
into other
other dimensions.
dimensions. This is also why
is also why all all formulas
fonnulas and
labels
labels fail
fail in
in a special sense,
special sense, and fall
fall silent,
silent, in
in the face
the face of of
Nietzsche's
Nietzsche's thought.
thought. We do not mean to to say
say that
that Nietz-
Nietz
sche's
sche's thought
thought is
is no more than a a game
game with images
images and
symbols
symbols which can be called
called off
off any
any time.
time. The thought
thought of of
his
his thinking
thinking is
is as
as unambiguous
unambiguous as
as anything
anything can be;
be; but this
this
unambiguity
unambiguity is is many-chambered,
many-chambered, in in chambers that that adjoin,
adjoin,
join, and fuse.
join, fuse. One reason is is that all the
that all the themes of of Western
thought, though all
thought, though all ofof them transmuted,
transmuted, fatefullyfatefully gathergather
together
together in
in Nietzsche's
Nietzsche's thinking.
thinking. TMs
This is
is why
why theythey refuse
refuse to
to
be
be historically computed
historically computed and accounted
accounted for.
for. Only
Only a dia-
dia
logue
logue can answer,
answer, then, then, to to Nietzsche's
Nietzsche's thought thought which is is a
transition-a
transition a dialogue
dialogue whose own way way is is preparing
preparing a tran tran-
sition.
sition. In such a a transition,
transition, Nietzsche's
Nietzsche's thought
thought as
as a
a whole
must,
must, of of course,
course, take take its its place
place on the the one side side which the the
transition leaves
transition leaves behind to
to move to
to the
the other.
other. This transi-
transi
tion,
tion, different
different in in its
its reach
reach and kind, kind, is is not
not here under dis dis-
cussion.
cussion. The remark is is merely
merely to
to suggest
suggest that
that the
the transition,
transition,
more far-reaching
far-reaching and different different in in kind,
kind, must of course course
52
52 WHAT CALLED THINKING?
WHAT IS CALLED

leave
leave the the one side,
side, but
but forfor that very reason
that very reason cannot pass pass it
it
over in in the
the sense
sense of of disregarding
disregarding it.
it. In
In the
the course
course of
of the
the
transition,
transition Nietzsche's
?
Nietzsche's thought,
thought, the the entire
entire thought
thought of of the
the
West is is appropriated in in its
its proper
proper truth.
truth. That truth,
truth, how
how-
appropriated
ever,
ever, is by no means obvious.
is by Regarding Nietzsche,
obvious. Regarding Nietzsche, we
limit
limit ourselves
ourselves to to rendering
rendering visible visible thethe one essential
essential that
that
casts
casts its light ahead
its light ahead as Nietzsche's thinking
as Nietzsche's thinking proceeds
proceeds on its its
way.
way. It
It will
will indicate
indicate to
to us
us at
at what turn
turn of
of his
his thinking
thinking the
the
words were spoken: spoken: "The wasteland wasteland grows grows; woe to
5
to him
who hides
hides wastelands
wastelands within!"
within!"
But
But to to encounter
encounter Nietzsche's thinking at
Nietzsche's thinking at all,
all, we must
first
first fmd
find it.
it. Only when we have succeeded
Only succeeded in
in finding
finding it it may
may
we trytry to
to lose
lose again
again what that
that thinking
thinking has
has thought.
thought. And
this, to lose, is harder
this, to lose, is harder than to find; because
to find because "to lose"
5
"to lose" inin such
aa case
case does
does not just mean to
not just drop something,
to drop something, leave leave itit be
be-
hind,
hind, abandon it.
it. "To lose"
lose" here
here means to
to make ourselves
ourselves
truly
truly freefree ofof that
that which Nietzsche's
Nietzsche's thinking
thinking has thought.thought.
And thatthat can be done only only in this
in way, that we,
this way, that we, on our own
accord and in in our memory,
memory, set Nietzsche's thought
set Nietzsche's thought free free into
into
the freedom of of its
its own essential substance--and
essential substance and so so leave
leave itit
at
at that
that place
place where it
it by
by its
its nature belongs.
belongs. Nietzsche
Nietzsche knew
of these relations
relations of discovery, finding, and losing.
discovery, finding, losing. All alongalong
his
his way,
way, he must have known of of them with ever ever greater
greater
clarity.
clarity. For only only thus can it it be understood that that at at the
the end ofof
his
his way
way he could
could tell
tell it
it with an unearthly clarity.
unearthly clarity. "What
What
he still
still had to to say
say in this
this respect
respect is is written
written on one of of those
those
scraps of paper
scraps of paper which Nietzsche sent sent out
out to his friends
to his friends about
about
the time when he collapsed collapsed in the the street (January 4,
street (January 4, 1889)
1889)
and succumbed to to madness. These scraps scraps are are sometimes
called
called "epistles
"epistles of
of delusion."
delusion." Understood medically, scien-
medically, scien
tifically,
tifically, that classification
classification is
is correct.
correct. For the
the purposes
purposes of of
thinking,
thinking, it it remains inadequate.
inadequate.
One of these these scraps
scraps is is addressed
addressed to to the
the Dane Georg Georg
Brandes,
Brandes, who had delivered
delivered the
the first
first public
public lectures
lectures on
Nietzsche at at Copenhagen,
Copenhagen, in
in 1888.
 PART
PAR.T II 53
55

"Postmark Torino,
"Postmark Torino, 44 Jan
Jan 89
89
"To
4t
my friend
To my friend Georg!
Georg!
After you
After you had discovered
discovered me,
me, itit was no
no trick
trick to
to find
find
me : the
the difficulty
: difficulty now is
is to
to lose
lose me. . . . .

Crucified."
The Crucified."

Nietzsche know that

Did Nietzsche through Mm
that through him something
something was
put
put into
into words that
that can
can never
never be lost
lost again? Something
again? Something that that
cannot be
cannot be lost
lost again
again toto thinking
thinking,? something
something to to which think think-
ing
ing must forever
forever come back
back again
again the
the more thoughtful
thoughtful it
it

becomes?
becomes? He knew it. it. For the decisive sentence,
the decisive sentence, introduced
introduced
by aa colon,
by colon, is is no longer
longer addressed
addressed only only to to the
the recipient
recipient of of
the paper.
the paper. The sentence expresses
sentence expresses a a universal
universal fateful
fateful state
state
of
of affairs.
affairs. "The difficulty
difficulty now is is to
to lose
lose me. . . ."Now,
. . " Now, and
.

for
for all
all men,
men, and henceforth.
henceforth. This
This is
is why
why we read
read the sen
the sen-
tence,
tence, even
even the
the whole content
content of
of the
the paper,
paper, as
as if
if it
it were
addressed
addressed to us. Now that
to us. that we can can look
look over
over the
the sixty-three
sixty-three
years passed
years passed sincesince then,
then, at at least
least in in their outlines, we
their broad outlines,
must admit,
admit, of of course,
course, that there remains for for us the the further
difficulty
difficulty first
first of
of all
all to
to find
find Nietzsche,
Nietzsche, thoughthough he has been
has been
discovered,
discovered, that
that is, though
is, though it
it is
is known that that the
the event of
of this
thinker's
thinker's thinking
thinking has taken place. place. In fact,
fact, this
this known fact
fact
only
only increases
increases the
the danger
danger that we shall
shall not find Nietzsche,
Nietzsche,
because we imagine
because imagine we have already already been relievedrelieved of the the
search.
search. Let us not be deluded into the view that Nietzsche's Nietzsche's
thought
thought has has been found, found, just just because there exists exists a Nietz-
Nietz
sche
sche literature
literature that that has been proliferating
proliferating for for the last fifty
last fifty
years.
years. It
It is
is as
as though
though Nietzsche had foreseen this,
this, too;
too; it is
it is

not
not for
for nothing
nothing that
that he has
has Zarathustra say:
say "They
"They
: all
all talk
talk
about
about me . . . but nobody
. . .
nobody gives gives me a thought."
thought." Thought Thought
can
can be
be given only where there
there is
is thinking.
thinking. How are we to
are to
given only
give
give thought
thought to to Nietzsche's
Nietzsche's thinkingthinking if if we are still still not
not
thinking? Nietzsche's
thinking? Nietzsche's thinking, thinking, after
after all,
all, does not contain
just
just the
the extravagant
extravagant views of an exceptional
exceptional human being. being.
This
This thinking
thinking puts puts into
into its
its own
own language
language that
that which
which is,
is,
54 WHAT CALLED THINKING?
WHAT IS CALLED

more precisely,
precisely, thatthat which is is still to be.
still to be. For the the "modern
"modern
age"
age" is
is in
in no way
way at
at an end.
end. Rather,
Rather, it
it is
is just
just entering
entering the the
beginning
beginning of
of its
its presumably long-drawn-out
presumably long-drawn-out consumma-
consumma
tion.
tion. And Nietzsche's
Nietzsche's thought?
thought? Part Part of of what is is thought-
thought-
provoking
provoking is
is that
that Nietzsche's
Nietzsche's thought
thought has
has still
still not
not been
been
found.
found. Part
Part of of what is is most thought-provoking is
thought-provoking is that that we
are
are not
not inin the
the least
least prepared
prepared trulytruly to
to lose
lose what is
is found,
found,
rather
rather than merely
merely passpass it
it over
over and by-pass
by-pass it.
it. Bypassing
Bypassing of of
this
this sort
sort is
is often
often done in in an innocent
innocent form form-by offering
by offering an
an
overall
overall exposition
exposition of of Nietzsche's philosophy. As though
Nietzsche's philosophy. though
there
there could
could be an exposition
exposition that that isis not
not necessarily,
necessarily, down
in
in its
its remotest
remotest nook and cranny, cranny, an interpretation.
interpretation. As As
though any interpretation
though any interpretation could
could escape
escape the
the necessity
necessity of of
taking
taking a
a stand
stand or
or even, simply
even, simply by by its
its choice
choice of
of starting
starting
point,
point, ofof being
being an unspoken rejection and refutation.
unspoken rejection refutation. But But
no thinker
thinker can ever ever be overcome by by our
our refuting
refuting him and and
stacking
stacking up up around him aa literature
literature of of refutation.
refutation. What aa
thinker has thought
thought can be mastered only
only if if we refer
refer every
every-
thing
thing in hishis thought
thought that is still
that is still unthought back to
unthought to its
its origi-
origi-
nary
nary truth.
truth. Of course,
course, the thoughtful
thoughtful dialogue dialogue with the
the
thinker does
does not become any any more comfortable
comfortable that
that way;
way5

on the contrary,
contrary, it it turns into
into a a disputation
disputation of of rising
rising acri
acri-
mony. Meantime,
mony. Meantime, however, however, Nietzsche
Nietzsche goes
goes on being
being
bravely
bravely refuted. This industry, industry, as as we shall
shall see,see, had earlyearly
reached the point point where thoughts
thoughts were fabricated
fabricated and
ascribed to to him which are the exact exact opposite
opposite of of those
those he
really
really thought,
thought, those in which his his thinking
thinking finally finally concon-
sumed itself.
itself.

Summary
Summary and Transition
Transition
The way
way of
of our question
question "what isis called
called thinking?"
thinking?" has has
brought
brought us to
to the question:
question what is
is this
this anyway
: anyway-to to form
an idea? So far,
far, an answer has
has suggested itself only
suggested itself only in
in
vague
vague outline:
outline the :forming
forming of ideas
ideas could
could even
even be
be the
the uni-
uni-
 PART II
PART 55
55

versally
versally prevailing
prevailing basic basic characteristic
characteristic of of traditional
traditional think-
ing.
ing. Our own way way derives
derives from such such thinking.
thinking. It therefore
It therefore
remains
remains necessarily
necessarily bound to
to a
a dialogue
dialogue with
with traditional
traditional
thinking.
thinking. And since since our way way is is concerned
concerned with with thinking
thinking
for
for the
the specific purpose
specific purpose of
of learning
learning it, it, the
the dialogue
dialogue must
discuss
discuss the
the nature of of traditional thinking. But while
traditional thinking. while such such
thinking
thinking has already
already become aware that
that it
it is
is a
a kind
kind of
of form-
form
ing
ing ideas,
ideas, there
there isis absolutely
absolutely no assurance assurance that that traditional
traditional
thillking
thinking has ever
ever given
given sufficient
sufficient thought
thought to
to the
the essence
essence of of
idea-forming,
idea-forming, or
or even could
could do
do so. In any
so. In any dialogue dialogue with
with
the nature of
the of prevailing
prevailing thinking,
thinking, then, the
then, the essence
essence of of idea-
idea-
forming is
is probably
forming probably the
the first
first thing
thing that
that must be
be put
put into
into the
the
language
language of
of thinking.
thinking. If
If we respond
respond to
to that
that language,
language, not
not
only
only do we come to to know thinkingthinking in in itsits historic
historic nature
nature
and destiny-we
destiny we come to to learn thinking itself.
learn thinking itself.
The representative
representative of
of traditional
traditional thinking
tMnking who is is closest
closest
to
to us in time,
us in time, and hence most stimulating
stimulating to
to this
this discussion,
discussion,
is Nietzsche. For his
is Nietzsche. his thought,
thought, in in traditional
traditional language,language, tells tells
what is.
is. But the the oft-named matters of of fact,
fact, thethe conditions,
conditions,
the
the tendencies of of the
the age age always
always remain only
only the fore
the fore-
ground
ground of what is.
is. Yet Nietzsche's language, too,
language, too, speaks
speaks
only
only in
in the foreground,
foreground, so so long
long as as we understand
understand it it exclu
exclu-
sively
sively inin terms of the language
of the language of traditional
of traditional thinking,
thinking,
instead
instead of of listening
listening for for what remains unspoken unspoken in in it.
it. Ac
Ac-
cordingly,
cordingly, we gave
gave ear
ear from the
the start
start to
to a
a word of
of Nietzsche
Nietzsche
which lets
lets us hear something
something unspoken:unspoken: "The wasteland wasteland
grows;
grows woe
5
to
to him who hides wastelands
wastelands within!"
within!"
But itit has become necessary necessary to to improve
improve our ability ability to to
listen.
listen. We shall shall do so so with a suggestion that
a suggestion that will
will turnturn usus
more pointedly
pointedly in in the the direction
direction in in which Nietzsche's
Nietzsche's
thought is
is striving. Nietzsche
thought striving. Nietzsche sees
sees clearly
clearly that
that in
in the history
the history
of
of Western man something
something is
is coming
coming to
to an end : : what until
until
now and long long since
since hashas remained uncompleted.uncompleted. Nietzsche Nietzsche
sees the necessity
sees necessity to
to carry
carry it
it to
to a
a completion.
completion. But comple-
comple
tion
tion does not mean here that that a a part
part is is added which was
56
56 WHAT
WHAT CALLED THINKING?
IS CALLED THINKING?

missing before
missing before;5 this completion does not make whole by
this completion by
patching;9 it
patching it makes whole by by achieving
achieving at
at last
last the whole
whole-
ness of
ness of the whole
whole,? by
by thus transforming
transforming what hashas been so
so
far,
f in virtue
ar? in virtue of the whole.
if we are
But if are to
to catch
catch sight
sight of even a fraction of
of these
these
fateful relations,
fateful relations, we must extricate
extricate ourselves
ourselves again
again from
the error
error into
into which we have fallen,
fallen, that one can think
through Nietzsche's
through Nietzsche's thinking
thinking by by dealing
dealing with it it histori
histori-
cally.
cally. That mistaken attitude
attitude feeds
feeds on the view that Nietz-
Nietz
sche's thought can be put
sche's thought put aside as something
aside as something that is is past
past and
well refuted.
well refuted. People idea how difficult
People have no idea difficult it
it is
is truly
truly to
to
lose
lose that thought again
that thought again-assuming
assuming it it has been found.
But everything
everything argues that it
argues that it has not even been found
yet. Accordingly,
yet. Accordingly, we must first
first it. And our sug
for it.
search for sug-
gestion conceming
gestion concerning the direction of Nietzsche's own way is
way is
thus still
still a
a searching suggestion.
searching suggestion.
 LECTURE
VI

With greater
greater clarity
darity than any any man before
before him,him, Nietzsche
Nietzsche
saw the necessity
necessity of a a change
change in
in the
the realm of
of essential
essential
thinking,
thinking? and with this this change
change the danger
danger that
that conven-
conven
tional man will
tional will adhere with growing obstinacy
growing obstinacy to
to the
the trivial
trivial
surface of his
his conventional nature, nature, and acknowledge
acknowledge only only
the flatness of these flatlands as his proper
as his proper habitation
habitation on
earth. The danger
danger isis all
all the greater
greater because it it arises
arises atat aa
moment in history
history which Nietzsche was the first
first man to
to
recognize
recognize clearly,
clearly, and the only only man so so far
far toto think through
through
metaphysically
metaphysically in
in all
all its
its implications.
implications. It
It is
is the
the moment
when man is is about to assume dominion of of the earthearth asas aa
whole.
Nietzsche was the firstfirst man to to raise
raise the question
question: Is: Is man,
man,
as he has been and stillstill is,
is, prepared
prepared to to assume that that domin
domin-
ion? If not, then what must happen
If not, happen to to man as as he is,is, so
so that
that
he can make the earth "subject"
"subject" to
to himself and thus
thus fulfill
fulfill
the words of an old testament? Within the the purview
purview of of his
his
thinking,
thinking, Nietzsche calls
calls man as
as he has been till
till now "the
last
last man." This is is not toto say
say that allall human existence
existence will will
end with the man so so named. Rather,Rather, the last last man is is the
the
man who is is no longer
longer able to to look beyond
beyond himself,
himself, to to rise
rise
above himself for once up up toto the level
level ofof his
his task,
task, and under
under-
take that
take that task
task in a way
way that
that isis essentially right. Man so
essentially right. so far
far
57
58
58 WHAT
WHAT IS CALLED THINKING?
IS CALLED THINKING?

is incapable
is incapable of of it,
it, because
because he he hashas not
not yetyet come
come into into his his
own full
own full nature.
nature. Nietzsche
Nietzsche declares
declares that that man's
man's essential
essential
nature is
nature is not
not yetyet determined
determined-it has neither
it has neither been been found
found
nor been secured.
nor been secured. This
This is
is why
why Nietzsche
Nietzsche says:
says : "Man
"Man is the
is the
as yet
as yet undetermined
undetermined animal." animal." The statement sounds
The statement sounds
strange.
strange.
Yet
Yet it
it only puts
only puts into into words
words what
what Western
Western thought
thought
has thought
has thought of of man from the beginning. Man is
the beginning. is the
the rational
rational
animal. Through
animal. Through reason, reason, man
man raises
raises himself
himself above
above the
the ani-
ani
mal, but so
mal, but so that he that he must constantly
constantly look
look down upon
upon the the
animal, subject
animal, subject it, it, master
master it. it. IfIf we callcall animal character-
character
istics "sensual/'
istics "sensual," and and take
take reason
reason as as non-sensual
non-sensual or or supra-
supra-
sensual,
sensual,
then
then roan-the
man the rational
rational animal-appears
animal appears as theas the
sensual supra-sensual
sensual supra-sensual being. being. If
If we follow
follow tradition
tradition and call
call
the sensual
the sensual "physical/'
"physical," then then reason,
reason, the the supra-sensual,
supra-sensual, is is
what goes
what goes beyond
beyond the the sensual,
sensual, the the physical
physical; in5
in Greek,
Greek, "be "be-
yond"
yond" is
is p.era; fLETa
fJLerd^ pera
Ta
ra cpwnKa
<f>vcn,Kci means beyond
beyond the physical,
physical,
the sensual;
the sensual, the the supra-sensual,
supra-sensual, in in passing
passing beyond
beyond the the physi
physi-
cal, is the metaphysical.
cal, is the metaphysical.
Man conceived
conceived as
as the
the rational
rational ani-
ani
mal is is the
the physical
physical exceeding
exceeding the physical;
physical; in in short
short-in thein the
nature
nature of of man as as the
the rational animal, there is
rational animal, is gathered
gathered the the
passing
passing from the physical
physical to
to the non-physical,
non-physical, the
the supra-
supra-
physical:
physical thus: thus man himselfhimself is the metaphysical.
is the metaphysical. But since
for
for Nietzsche
Nietzsche neitherneither man's physical, physical, sensual side--his side his
body,
body, nor man's non-sensual side--his side reason, have been
his reason, been
adequately
adequately conceived
conceived in
in their
their essential
essential nature,
nature, man,man, in the
prevailing definition,
prevailing definition, remains the as
as yet
yet unconceived and so
so

far
far undetermined animal. Modern anthropology, anthropology, which ex-
ex
ploits
ploits Nietzsche's
Nietzsche's writings
writings as
as eagerly
eagerly as
as does psychoanaly-
psychoanaly
sis, has completely misunderstood that
sis, has completely
that statement,
statement, and
totally
totally failed
failed to
to recognize
recognize its
its implications.
implications. Man is is the as as
yet
yet undetermined animal;
animal 5
the rational
rational animal has not yet
yet
been
been brought
brought into
into its
its full
full nature.
nature. In order to
to determine
determine
the
the nature
nature of of man
man so so far, man as
far, man as he has been must first first of

all
all be
be carried
carried beyond
beyond himself.
himself. Man so
so far
far is
is the last
last man in
that
that he he is is not
not able--and
able and thatthat means,
means, not
not willing-to
willing to sub-
sub-
 PART II
PART 59
59

ject
ject himself
himself to to himself,
himself and ,
and to to despise
despise what is is despicable in in
his
his kind as it is so far.
kind as it is so far. This is is why
why aa passage
passage beyond
beyond himself
must be sought
sought for for man as as he isis so
so far,
far, why
why the the bridge
bridge must
be found
found to to that nature by by which man can
can overcome
overcome his
his
former
former nature,
nature, Ms
his last
last nature.
nature. Nietzsche
Nietzsche envisaged
envisaged this
nature and kind of self-overcoming
self-overcoming man, man and at
?
at first
first cast
cast itit

in
in the figure
figure of Zarathustra.
Zarathustra. To this this man,
man, who overcomes
overcomes
himself and so so subjects
subjects himself and so so first
first determines
determines him- him
self,
self Nietzsche gives
7 gives a name which is
is easily
easily misunderstood.
misunderstood.
He calls
calls him "the superman."
superman." But Nietzsche Nietzsche does does not
not mean
a type
type of existing
of existing man, man, only only super-dimensional.
super-dimensional. Nor does does
he mean a type type of man who casts off "humanity,"
casts off "humanity/
5
to
to make
sheer caprice
caprice the law and titanic titanic rage
rage thethe rule.
rule. The super-
super
man is is the man who first first leads
leads the essential nature
the essential nature of exist-
of exist
ing
ing man over into its
into its truth,
truth, and so so assumes
assumes that that truth.
truth.
Existing
Existing man,
man, by by being
being thus
thus determined
determined and secured
secured in Ms
in his
essential nature,
essential nature, is
is to
to be rendered
rendered capable
capable of
of becoming
becoming the
the
future master of the earth-of earth wielding to
of wielding to high
high purpose
purpose
the powers
the powers that will
that will fall
fall to
to future man in in the
the nature
nature of the
of the
technological
technological transformation of of the
the earth
earth and of of human
activity.
activity. The essential
essential figurefigure of of this
this man,
man, the the superman
superman
rightly understood,
rightly understood, is
is not a product
product of
of an unbridled
unbridled and
degenerate imagination rushing headlong
degenerate imagination rushing headlong into the void. into the void.
Nor can it it be found by by way
way of historical analysis
of an historical analysis of of the
the
modern age.age. NoNo: the: the superman's
superman's essential
essential figure
figure has has been
been
presaged to
presaged to Nietzsche's metaphysical thinking,
Nietzsche's metaphysical thinking, because
because his his
thinking
thinking was capable
capable of making
making a
a clear
dear junction
junction with
with the
the
antecedent fatefate of of Western thinking.
thinking. Nietzsche's thinking
Nietzsche's thinking
gives expression
gives expression to to something
something that that already
already exists
exists but is is still
still
concealed from current current views.views. We may may assume,
assume, then,then, that
that
here and there,
here there, still
still invisible
invisible to to the
the public
public eye,eye, the
the super
super-
man already
already exists.
exists. But we must never never looklook forfor the
the super
super-
figure and nature in
man's figure in those
those characters
characters who by by aa shal
shal-
low and misconceived will will to
to power
power are are pushed
pushed to to the
the top
top
as the chief
as the chief functionaries
functionaries of of the
the various
various organizations
organizations in in
60
60 WHAT IS CALLED THINKING?

that will
which that will to
to power
power incorporates
incorporates itself.
itself. Nor isis the
the
superman a wizard
superman a wizard who will
will lead
lead mankind toward a
a para-
para
dise on earth.
dise earth .
.. The wasteland
"The wasteland grows
grows;5 woe to
to him who hides
hides wastelands
wastelands
within!" Who is
within!" is he to whom this
he to this cry
cry of
of "woe!" is is ad
ad-
dressed? He is
dressed? the superman.
is the superman. For he who passes
passes over
over must
pass
pass away;
away 5 the superman's way
the superman's begins with his
way begins his passing
passing
away.
away. By By that
that beginning
beginning his
Ms way
way is
is determined.
determined. We must
note it once more:
note it once more because:because our statement-that
statement that the
the most
thought-provoking matter
thought-provoking matter inin our thought-provoking
thought-provoking time
is that
is that we areare still
still not
not thinking--is connected with Nietz
thinking is connected Nietz-
sche's
sche's words aboutabout thethe growing
growing wasteland,
wasteland, and because
because
these words,
these words, on the other hand,
the other are spoken
hand, are spoken with the
the super
super-
man in mind, we must try
in mind 7
try to
to make thethe superman's
su,perman's essential
essential
nature clear,
nature clear, to the extent
to the extent to
to which our
our own wayway requires
requires it.
it.
Let us keep
Let us keep clear
clear now of
of those
those false, confusing
false, confusing connota-
connota
tions
tions that
that the
the word "superman"
"superman" has has toto the
the common under
under-
standing.
standing. Instead,
Instead, letlet us keep
keep our minds on three three simple
simple
matters that
that seem to to suggest
suggest themselves
themselves by
by the word
"superman"
"superman" understood in
in its
its plain meaning:
plain meaning :

1.
1 .The passing
passing over.
over.
2.
2. The site
site from which the passage
passage leaves.
leaves.
3.
5. The site
site to
to which the passage goes.
passage goes.
The superman
superman goesgoes beyond, overpasses man as
beyond, overpasses as he is,
is, the
the
last
last man. Man,
Man, unless
unless he stops
stops with the type
type of
of man as
as he
is,
is, is
is a passage,
passage., a transition;
transition; he is
is a bridge;
bridge 7
he is
is "a rope
rope
strung
strung between the the animal and the superman."
superman." The super- super
man,
man, strictly
strictly understood,
understood is ?
is the figure
figure and form of of man to to
which he who passes passes over is
is passing over. Zarathustra
passing over. Zarathustra him him-
self
self is
is not yet
yet the superman,
superman, but only only the
the very
very first
first to
to pass
pass
over to to him-he
him he is is the superman
superman in
in the process
process of
of becom-
becom
ing.
ing. For various reasons,
reasons, we limit
limit our reflections
reflections here to to
this
this preliminary figure
preliminary figure of the superman.
superman. But we must first
first
give
give heed to to the passage
passage across. Next, we must give
across. Next, give closer
closer
thought
thought to
to the second point,
point, the site
site of
of departure
departure of him
of
 PART II
PAl\T 611

who crosses
crosses over-that
over that is, is how matters
?
matters standstand with man as as
he is
is so
so far,
far, the last
last man. And third,
third,, we must give
give thought
to
to where he goes goes who passes across, that
passes across, that is,is, what stance
man comes to take take asas he passes across.
passes across.
The first
first point,
point, the passage across, will
passage across, will "become
become clear clear to to
us only
us only as as we give thought
give thought to
to the
the second
second and third
third points,
points,
the
the whence and the the whither of the man who passes
of the passes overover and
who,
who, in
in passing over,
passing over, is
is transformed.
The man whom he who passes over overpasses
passes over overpasses is is man as as
he is
is so
so far.
far. To remind us of of that
that man's essential
essential definition,
definition,
Nietzsche
Nietzsche calls calls him the the as as yet undetermined animal.
yet undetermined animal. TMs This
implies:
implies: homo est rationale, "Animal"
est animal rationale. "Animal* does
7
does not not
mean just just any living being; plants,
any living being$ plants, too, too, have life, yet
life, yet we
cannot call call man a rational rational vegetable.
vegetable. "Animal"
"Animal means 7'

beast.
beast. Man is is the beast endowed with
the beast with reason.
reason. Reason is is the
the
perception
perception of
of what is,
is,
which always
always means also
also what can
can be
be
and ought
ought to to be.
be. To perceive implies, in
perceive implies, in ascending
ascending order: order:
to
to welcome and take in; in$ to to accept
accept and take take inin thethe encoun
encoun-
ter;
ter to
$
to take up up face
face toto face;
face; to to undertake and see see through
through-
and this
this means to to talk
talk through.
through. The Latin for
for talking
talking
through
through is
is reor;
reor the Greek pew (as
/>eo> (as in
in rhetoric)
rhetoric) is
is the
the ability
ability
to
to take up something
up something and see
see it
it through;
through 5 reri
reri is
is ratio;
ratio $ ani-
ani
rationale is
mal rationale is the
the animal which lives
lives by perceiving
by perceiving what
is,
is, in the manner described. perception that
described. The perception that prevails
prevails
within reason producesproduces and adduces purposes, purposes, establishes
establishes
rules,
rules, provides
provides means and ways, ways, and attunesattunes reason to to the
modes of of action.
action. Reason's perceptionperception unfolds
unfolds as
as this
this mani-
mani
fold
fold providing,
providing, which is is first
first of all
all and always
always aa confronta
confronta-
tion,
tion, a
a face-to-face
face-to-face presentation.
presentation. Thus one might also
might say:
also say :

homo est est animal rationale--man

rationale man is is the animal that
that con-
fronts
frbnts face-to-face.
face-to-face. A A mere animal,animal, such as as a dog,dog, never
confronts
confronts anything,
anything, it
it can never confront anything anything to its
its
face;
face; to
to do so,
so, the
the animal would have to
to perceive itself.
perceive itself. It It
cannot
cannot say "I,"
say "I," it
it cannot talk
talk at
at all.
all. By
By contrast
contrast man,
man,
according
according to to metaphysical
metaphysical doctrine,doctrine, is is the confronting
confronting ani ani-
mal which has the the property
property that
that it
it can speak. Upon
speak. Upon this this
62 WHAT CALLED THINKING?
WHAT IS CALLED THINKING?

essential
essential definition-which
definition which is, is, however,
however, never thought thought
through
through more fully
fully to
to its
its roots-there
roots there is
is then constructed
constructed
the
the doctrine
doctrine of of man as as the
the person,
person, which doctrine doctrine can there there-
after
after bebe expressed theologically.
expressed theologically. Persona means the actor's
actor's
mask through
through which his his dramatic tale tale is is sounded. Since Since
man is is the
the percipient
percipient who perceives
perceives what is,
is, we can think
think
of Mm as
of him as the persona, the
the persona^ the mask,
mask, of of Being.
Being.
Nietzsche
Nietzsche characterizes
characterizes the the lastlast man as as prevailing
prevailing man
in
in the
the process,
process, so so to
to speak,
speak, of fortifying in
of fortifying in himself human
nature
nature as as itit is
is soso far.
far. This is is the
the reason
reason why why the the last
last man
has
has only
only the
the remotest
remotest possibility
possibility of
of passing
passing beyond
beyond himself
himself
and so so keeping
keeping himself under his
his own control.
control. this
In this
species
species of of last
last man, therefore,
man, therefore., reason-the
reason the forming
forming of
of rep-
rep
resentational
resentational ideas-will
ideas will inevitably
inevitably perish perish in in aa peculiar
peculiar
way
way and,
and, as as it
it were,
were, become self-ensnarled.
self-ensnarled. Ideas Ideas then limit limit
themselves to
themselves to whatever happens happens to
to be provided
provided at
at the
the
moment-the
moment the kind of provisions
of provisions that
that are
are supplied
supplied at
at the
the
enterprise
enterprise and pleasure pleasure of the human manner of forming forming
ideas,
ideas, and are pleased
pleased to
to be generally comprehensible
generally comprehensible and
palatable.
palatable. Whatever exists, appears
exists, appears only only to to the extent to to
which it it is
is so provided, and only
so provided, only thereby
thereby admitted under
this
this tacit
tacit planning
planning of ideas,
ideas, as
as an object
object or a state
or state ofof things.
things.
The last man the final
last man-the final and definitive
definitive type type of of man so so far
far
-fixes
fixes himself,
himself, and generally
generally all
all that is, by
is, by
a specific
specific wayway
of representing
representing ideas. ideas.
But now we must listen listen to Nietzsche himself has
to what Nietzsche
Zarathustra say say about the last
last man. Let us just just mention a
few words of of it.
it. They are
They are in
in the Prologue, section 5,
Prologue? section 5, of
of
Thus Spoke
Spoke Zarat hustra ((1883).
Zarathustra 18 8 3) . Zarathustra
Zarathustra speaks speaks his his
prologue
prologue in
in the marketplace
marketplace of the town to
to which he came
first,
first, having
having descended from the mountains. The town "lay "lay
on the edge
edge of of the forest."
forest." A A large
large crowd gathered gathered because
because
they
they had been promised
promised that there
there would be a tightrope
tightrope
walker, that is,
walker, is, aa man who passes across.
passes across.
One morning,
morning, Zarathustra had broken off off his
his ten-year
ten-year
 PART
PA.R.T II 63
65

stay in
stay in the
the mountains to
to go
go back
back down among
down among men.
men. Nietz
Nietz-
sche
sche writes:
writes :

".
. . one morning
". . morning he rose
. rose with
with the
the dawn
dawn, stepped ?

before the
before the sun
sun,? and spoke
spoke to
to it thus
it thus: :

"
"'You great star
star, what would
would your
your happiness
happiness be
be had
*You great ?

you
you not
not those
those for
for whom you
you shine?
shine?
"
" 'For
'For ten
ten years
years you
you have climbed
climbed to
to my
my cave
cave: you
you :

tired of
would have tired of your
your light
light and of
of the
the journey
journey had it
it
"
not
not been for
for me and my eagle
my eagle and my serpent.'
my serpent.' "

These words-which
These words which historically reach back to
historically reach to the
the heart
of Plato's
of metaphysics and thus
Plato's metaphysics go to
thus go to the
the core
core of
of Western
thought-conceal
thought conceal the
the key
key to
to Nietzsche's
Nietzsche's Thus Spoke Zara-
Spoke Zara
thustra. Zarathustra descended
thustra. Zarathustra descended the the mountains in in solitude.
solitude.
But
But when he came into the forest,
into the forest, he there
there met an old old
hermit
hermit "who had left his holy cottage."
left Ms holy cottage." When Zarathustra
Zarathustra
was alone
alone again
again after
after talking
talking toto the old man
the old man, he said
7
said to
to his
his
heart:
heart "Could it
: it be possible?
possible? This old
old saint
saint in
in the forest
forest has
not yet
yet heard anything
anything of of this, that God is
this, that is dead" (section
(section
2)
2) .
. When he arrives
arrives in the marketplace
marketplace of
of the town, Zara-
town, Zara
thustra
thustra tries
tries directly
directly to
to teach the people
people "the superman"
superman" as
"the meaning
"the meaning of
of the earth." But the people
people only
only laughed
laughed
at
at Zarathustra,
Zarathustra, who had to to realize
realize that thethe time had not yetyet
come,
come, and thatthat this
this was not yet yet the right
right way,
way, toto speak
speak at
once
once and straight
straight out of of the
the highest
highest and of the future--that
future that
it
it was advisable
advisable to to speak only indirectly
speak only indirectly and even,
even, for the
moment,
moment, of
of the opposite.
opposite.
"Then II shall
shall speak
speak toto them of what is is most contempti-
contempti
ble;
ble and
^
that is
that is the
the last
last man." Let us listen
listen only
only to a few
sentences
sentences from
from this
this speech
speech about the last man from this
last man-from this
prologue
prologue to to what Zarathustra
Zarathustra "speaks"
"speaks" in his speechesspeeches
proper--to
proper to learn
learn what this
this type
type of human being
being is is from

which the
the passage
passage across
across shall
shall take place.
place.

And thus
thus spoke
spoke Zarathustra
Zarathustra to
to the people
people : :

Alas,
Alas, the
the time
time is
is coming
coming when
when man will
will no
no longer
longer shoot
64 WHAT
WHAT IS THINKING?
CALLED THINKING?
IS CALLED

the arrow of
of his
Ms longing
longing beyond
beyond man,
man, and the
the string
string of
of
his
Ms bow will
will have forgotten
forgotten how to
to whir!
whir . . .! . , .

Alas,
Alas, the
the time is
is coming when man will
coming will no longer
longer give
give
birth
birth to
to a
a star.
star. Alas,
Alas, the
the time of
of the
the most despicable
despicable man
is
is coming, he that
coming, that is
is no longer able
longer able to
to despise
despise himself.
himself.

Behold,
Behold, II show you
you the last man. 'What is
the last is love?
love? What isis
creation?
creation? What isis longing?
longing? What is
is a
a star?'-thus
star?' thus asks
asks
the last
last man,
man, and he blinks.
blinks.

The earth
earth has
has become smaller,
smaller, and on it hops the
it hops the last
last
man who makes everything
everything small.
small. His race
race is
is as
as ineradi-
ineradi
cable
cable as
as the
the flea-beetle;
flea-beetle the
5
the last
last man lives
lives longest. We
longest. 'We
4

have invented
invented happiness'-say
happiness' say the last men,
the last men, and theythey
blink.''*
blink,"*

Summary Transition
Summary and Transition
We are trying
toying toto look in the direction
direction inin which Nietzsche's
Nietzsche's
thinking proceeds,
thinking proceeds, because it
it is
is the way
way that
that gave rise to
gave rise to
the words: "The wasteland
wasteland grows;
grows woe to
5
to him who hides hides
wastelands within!" These words in in turn
turn are
are supposed
supposed to to
be clarified
clarified by
by the statement: "Most thought-provoking
thought-provoking in
in
our thought-provoking
thought-provoking time is is that
that we are
are still
still not
not think
think-
ing."
ing." The wasteland,
wasteland, thethe growing
growing of of the
the wasteland
wasteland-a a
curiously
curiously contradictory
contradictory turn of phrase!
phrase! And the the hiding
hiding ofof
inner wastelands
wastelands would be be connected,
connected, then,
then, with
with thethe fact
fact
that we are
that are still not thinking
still not thinking-connected,
connected, that
that is,
is,
with
with the
the
long
long since dominant kind of
of thinking,
thinking, with the
the dominance
of ideational
ideational or representational thinking.
or representational thinking. The words words of of
our statement,
statement, about what is
is most thought-provoking
thought-provoking in
in
our age,
age, would then hark back to to Nietzsche's
Nietzsche's words.
words. Our
*
*Translation Kaufmann, from The Portable
by Walter Kaufmann,
Translation by Portable Nietzsche,
Nietzsche, The
ViMng Press, New York,
Viking Press, York, copyright
copyright 1954.
1954.
 PART II
PART 65
85

statement would join join with Nietzsche's

Nietzsche's words words In in aa destiny
to
to which,
which, it seems,
it seems, our whole earth
earth is is destined
destined to to its
its re
re-
motest corners.
corners. That destiny destiny ""·ill above all
will above all shake the the foun
foun-
dations
dations of all all of man's thinking, in
thinking, in dimensions
dimensions of of such
magnitude
magnitude that
that the
the demise we modems
moderns are
are witnessing
witnessing in in
only
only one sector, literature,
sector, literature, is
is a mere episode by comparison.
episode by comparison.
But we must not equate equate such a a shaking
shaking of of the
the foundations
foundations
with revolution and collapse. collapse. The shaking
shaking of
of that which
that
exists may
exists may be the
the way
way by by which an equilibrium
equilibrium arises, arises, aa
position
position of rest
rest such as
as has never
never been-because
been because that
that rest,
rest,
that
that peace,
peace, isis already
already present
present at the heart
at the heart ofof the
the shock.
shock.
No thinking, therefore,
tiiinking, therefore, creates
creates for
for itself
itself the
the element in
element in
which it it operates.
operates. But all
all thinking strives,
thinking strives, as
as if
if automati-
automati
cally,
cally, to
to stay
stay within the the element assigned
assigned to it.
to it.
What is is the
the element in
in which Nietzsche's thought oper
Nietzsche's thought oper-
ates?
ates? We must see see more clearly
clearly here here before
before attempting
attempting
further steps along
steps along our way.
way. We must see
see that
that all those
all those

foreground
foreground thingsthings which Nietzsche had to
to reject
reject and op-
op
pose--that
pose that fundamentally
fundamentally he passes them all
passes all byby, that
?
that he
speaks
speaks only
only in order better better to preserve his
to preserve his silence.
silence. He is is the
the
first
first to
to pose
pose the thoughtful question-thoughtful
thoughtful question thoughtful in
in that
that it
it

starts
starts from metaphysics
metaphysics and points
points back to
to metaphysics-
metaphysics
which we formulate as as follows:
follows Is :Is the
the man of of today
today in in his
his
metaphysical
metaphysical nature prepared prepared to to assume dominion over over the
the
earth asas a whole? Has the man of of today
today yetyet given
given thought
thought
in
in any
any way
way to to what conditions
conditions will will determine
determine the the nature
nature of of
such worldwide government?
government? Is
Is the
the nature
nature of
of this
this man of
of
today
today such thatthat it it is
is fit
fit to
to manage
manage those those powers,
powers, and put put toto
use those means of of power,
power, which are are released
released as as the
the nature
of
of modem
modern technology
technology unfolds, forcing man to
unfolds, forcing to unfamiliar
decisions?
decisions? Nietzsche's
Nietzsche's answer to to these
these questions
questions is No. Man
is No.
as
as he is
is today
today is
is not prepared
prepared to
to form and assume a world
government.
government. For today's today's man lags lags behind,
behind, notnot just
just here and
there--no,
there no, in everything
everything he is,
is, in
in all
all his
his ways,
ways, he lags lags
curiously
curiously behind
behind that
that which is
is and has
has long
long been.
been. That
66
66 WHAT
WHAT IS CALLED THINKING?
IS CALLED THINKING?

which really
wMch really is,
is, Being,
Being, which
which from
from the
the start
start calls
calls and
and de
de-
termines
termines all beings,
all beings, can can never
never be be made
made out, out, however,
however, by by
ascertaining facts, by
ascertaining facts, by appealing appealing to
to particulars.
particulars. That
That sound
sound
common sense
common sense which
which is is so
so often
often "cited"
"cited" in in such
such attempts
attempts is is
not as sound and natural as
not as sound and natural as it pretends. it pretends. It
It is
is above
above all
all not
not
as absolute
as absolute as as it
it acts,
acts, but
but rather
rather the the shallow
shallow product
product of of that
that
manner of of forming
forming ideasideas which
which is is the
the final
final fruit
fruit of of the
the
Enlightenment
Enlightenment in
in the
the eighteenth
eighteenth century.century. Sound
Sound common
common
sense is
sense always trimmed to
is always to fit
fit aa certain
certain conception
conception of of what
what
is and
is and ought
ought to to be
be and
and may
may be. be. The
The power
power of this curious
of this curious
understanding
understanding extends
extends into
into our
our own
own age;
age but
5
but itit is
is no longer
longer
adequate.
adequate. The organizations
organizations of
of social
social life,
life, rearmament
rearmament in
in
moral matters,
moral matters, the
the grease paint
grease paint of
of the
the culture
culture enterprise--
enterprise
none of
none of them any any longer
longer reach
reach what is. is. With all all the
the good
good
intentions and
intentions and allall the
the ceaseless
ceaseless effort,
effort, these
these attempts
attempts are noare
more than
than makeshift patchwork, expedients
makeshift patchwork, expedients for for the mo mo-
ment. And why?
ment. why? Because
Because the
the ideas
ideas of
of aims, purposes,
aims, purposes, and
means,
means, of
of effects
effects and causes,
causes, from which all those
all those attempts
attempts
arise--because
arise because these these ideas
ideas are from the start incapable
start incapable of of
holding
holding themselves
themselves open
open to
to what is.
is.

There is is the
the danger
danger that thought of man today
that the thought today willwill
fall
fall short
short of of the
the decisions
decisions that are coming, coming, decisions
decisions of
whose specific
specific historical
historical shape
shape we can know nothing-that
nothing that
the
the man of of today
today willwill look
look for these decisions where they
for these they
can
can never
never be be made.
What did did thethe Second World War really really decide? (We
shall
shall not
not mention here its its fearful
fearful consequences
consequences for my
country,
country, cutcut in in two.)
two.) This world war has decided nothing nothing
-ifif we here
here use use "decision"
"decision" in in soso high
high and wide a sense
that
that it
it concerns
concerns solely solely man's essential
essential fate fate on this this earth.
earth.
Only
Only the
the things
things that
that have
have remained undecided stand out
somewhat
somewhat more
more clearly.
clearly. But
But even
even here,
here, the danger
danger is
is grow-
grow
ing again
ing again that
that those
those matters
matters in this
this undecided area which
are
are moving
moving toward toward aa decision,
decision, and which concern world
government
government as
as a
a whole--that
whole that these
these matters,
matters, which which now now
 PART II
PART 67
67

must
must be be decided,
decided, will will once
once again
again be forced forced into
into politico-
politico-
social and
social and moral categories
categories that that are
are inin all
all respects
respects tootoo nar-
nar
row and faint-hearted,
faint-hearted, and and thus
thus will
will be be deprived
deprived of
of a
a pos-
pos
sible
sible befitting
befitting consideration
consideration and reflection.
reflection.
Even in in the decade from from 19201920 to to 1930,
1950, thethe European
European
world of ideas could not cope any
cope any longer longer with what was
then looming
looming on the horizon.
horizon. What is is to
to become of of aa Europe
Europe
that wants to to rebuild
rebuild itself
itself with the the stage
stage props of
props of those
those
years
years after World War I?
I? A
A plaything
plaything for
for the
the powers,
powers, and
for peoples. In
for the immense native strength strength of
of the
the Eastern
Eastern peoples. In
his Twilight
his Twilight of of the Idols,
Idols, or,or, How to to Philosophize
Philosophize with with a
Hammer,
Hammer, written in the summer of of 1888,
1 Nietzsche writes,
888, Nietzsche writes,
in the section
section "Critique
"Critique of
of Modernity":
Modernity "Our 7'
institutions
institutions
:

are good
good forfor nothing
nothing any any more: on this this point
point all agree.
all agree.
However,
However, it is not their
it is their fault
fault buthut ours.
ours. Now that that we have
mislaid allall the instincts
instincts from which institutionsinstitutions grow,
grow, we
lose
lose institutions
institutions altogether
altogether because
because we are
are no longer ·good
longer good
for them. Democracy
Democracy has always
always been the
the form of decline
of decline
in
in organizing
organizing power: Human, All
power: in Human, All Too Human I, I, 549
349
((1878)
18 7 8) II already
already characterized
characterized modern democracy, democracy, to to-
gether
gether with its
its mongrel
mongrel forms such as
as the
the 'German Reich,'
Reich/
form of
as the form decline of
of decline of the state.
state. IfIf there
there are
are to
to be institu
institu-
tions there must be a kind of
tions of will,
will, instinct,
instinct, imperative,
imperative,
anti-liberal
anti-liberal to to the point
point of malice
malice : the: will to
the will to tradition,
tradition, to to
authority, to
authority, to responsibility
responsibility for for centuries
centuries to to come,
come, to to the
the
solidarity of
solidarity of chains
chains ofof generations
generations forward and backward
infinitum. When that
ad infinitum. that will
will is is present,
present, something
something like like the
the
Imperium
Imperium Romanum is founded
is founded: or : or something
something like like Russia,
Russia,
the only power
the only power todaytoday that
that has endurance in in its
its bones,
bones, thatthat
wait, that
can wait, that still
still can
can have promise
promise--Russia Russia thethe counter-
counter-
concept to
concept to that
that miserable
miserable European
European particularism
particularism and nerv nerv-
ousness which has
ousness has entered
entered aa critical
critical condition
condition with with the
foundation of
foundation of the
the German Reich. Reich. . . . The whole West
. . .

longer possesses
no longer possesses those
those instincts
instincts out out of of which
which institutions
institutions
grow,
grow, out
out of
of which a
a future grows: nothing
future grows nothing else, perhaps,
: else, perhaps,
68 WHAT
WHAT IS CALLED THINKING?
is CALLED

goes
goes soso much against
against the the grain
grain of of its
its 'modern
'modem spirit. spirit.' Men
7

live
live for
for the
the day,
day, men live
live very
very fast-men
fast men live
live very irre
very irre-
sponsibly: precisely
sponsibly precisely
: this
this is
is called
called 'freedom.'
'freedom.' The thing
thing thatthat
makes an institution
institution an institution
institution is is despised,
despised, hated,hated, re re-
jected
jected ::men fear they are in danger
fear they are in danger of a of a new slavery
slavery the
the
moment the the word 'authority'
Authority' is is even
even mentioned/'
mentioned." (W.W., (W.W.,
VIII, p. 150
VIII, p. 1501). f.).
In order
In order toto forestall
forestall anyany misinterpretation
misinterpretation on the the part
part of of
sound common sense, sense, let
let it
it be
be noted
noted that
that the
the "Russia"
"Russia"
Nietzsche has
Nietzsche has inin mind is is not
not identical
identical with with today's
today's political
political
and economic system system of of the
the Soviet republics. Nietzsche's
Soviet republics. Nietzsche's
concern
concern is is to
to think
think beyond
beyond the teeming multitude
the teeming multitude of of na na-
tionalisms
tionalisms which,
which, as
as he saw even then,
then, are
are no longer viable,
longer viable,
and toto clear
clear the
the field
field for
for the
the great decisions-for
great decisions reflection
for reflection
upon these
upon these decisions.
decisions. The reason reason why why man is is lagging
lagging be be-
hind that
that which is, is,
Nietzsche
Nietzsche sees
sees in
in the
the fact
fact that
that prevail-
prevail
ing
ing human nature is is still
still not fully developed and secured.
fully developed secured.
According
According to to an ancient doctrine
doctrine of of metaphysics,
metaphysics, man is is the
the
rational
rational animal. This conception, conception, which goes goes back to to thethe
Romans,
Romans, no longer longer answers to
to what the
the Greeks had in mind
with the name ~~OJI A.6yov exov.
f<J>OP XoyoF According to
GXOV. According to that
that doctrine,
doctrine,
man is is "that rising presence
rising presence which can make appear
appear what
is present."
is
present." In the
In the world of
of Western conceptions and ideas
conceptions ideas
that
that was to to follow,
follow, man becomes a a peculiarly
peculiarly constructed
constructed
combination of of animality
animality and rationality.
rationality. But to to Nietzsche,
Nietzsche,
neither the nature of of animality,
animality, nor the
the nature
nature of reason,
of reason,
nor the proper
proper essential
essential unity
unity of
of the
the two,
two, is
is as
as yet deter-
yet deter
mined,
mined, that is,
that is, established
established and secured. secured. Therefore,
Therefore, the the two
domains of being, animality
of being, animality and rationality,
rationality, separateseparate and
clash.
clash. This rupture
rupture prevents
prevents man from possessing possessing unity unity of of
nature and thus thus being
being free
free for
for what we normally
normally call
call the
the
real.
real. Therefore,
Therefore, it it is
is a most important
important part part of of Nietzsche's
Nietzsche's
way
way of thought
thought to to go beyond man as
go beyond as he is is so
so far,
far, beyond
beyond
man in his his as
as yet
yet undetermined nature,
nature, into
into the
the complete
complete
determination of of his
his whole nature up up to to this
this point.
point. Funda-
 PART II
PAB.T 69
6

mentally,
mentally, Nietzsche's
Nietzsche's way way of thought does
of thought does not not want to to
overthrow anything-it
anything it merely wants to catch
merely wants to catch up to some up to some-
thing.
thing. To the passage
passage beyond
beyond man as as he
he is
is so-
so far,
far, Nietzsche
Nietzsche
gives
gives the much misunderstood
misunderstood and much abused
abused name
"superman."
"superman." Let me stress
stress it
it again:
again: the
the superman
superman in in
Nietzsche's sense
sense is is not
not man as as hehe exists
exists until
until now,
now, only
only
superdimensional.
superdimensional. The "superman" "superman" does does notnot simply
simply carry
carry
the accustomed drives drives and strivings
strivings of of the
the customary
customary type type
of man beyond
beyond all
all measure and bounds.
bounds. Superman
Superman quali is
is quali-
tatively,
tatively, not quantitatively,
quantitatively, different
different from existing existing man.
The thing
thing that
that the
the superman discards
superman discards is precisely is precisely our our
boundless,
boundless, purely
purely quantitative
quantitative nonstopnonstop progress.
progress. The super super-
man is is poorer, simpler, tenderer
poorer, simpler, tenderer and
and tougher, quieter
tougher, quieter and and
more self-sacrificing
self-sacrificing and slower
slower of
of decision,
decision, and
and more
economical of of speech.
speech. Nor does does the the superman
superman appear appear in in
droves,
droves, oror at
at random-he
random he appears appears only only after
after thethe rank
rank: order
order
has been carried
carried out.
out. ByBy rank order
order in
in its
its essential
essential meaning
meaning
-notnot merely
merely in the sense sense of arrangement of
of an arrangement of existing
existing
conditions according
according to
to this
this or
or that
that scale--Nietzsche
scale Nietzsche un-
un
derstands the standard that
the that allall men are are not
not equal,
equal, that
that not
not
everybody
everybody has aptitudeaptitude and claim to to everything,
everything, that that not
not
everybody
everybody may may set
set up
up his
his everyman's
everyman's tribunal
tribunal to
to judge
judge
everything.
everything. In a note to to his
his Zarathustra
Zarathustra (which (which he himself
himself
did
did not publish,
publish, however)
however) Nietzsche
Nietzsche writes:writes : "The rank
order carried
carried out,
out, inin a system
system of of world government:
government : the the
masters of the earth earth last
last of
of all,
all, a a new ruling
ruling caste.
caste. Arising
Arising
from them,
them, here and there, there, all Epicurean god,
all Epicurean god, thethe super
super-
man,
man, he who transfigures
transfigures existence:
existence : Caesar with the
the soul
soul of
of
Christ."
Christ."
We must not pass pass over these
these words in in too
too great
great aa hurry
hurry-
especially
especially since
since they bring
they bring to
to mind other
other words, spoken
words, spoken
even more deeply
deeply and more secretly,
secretly, in
in one of
of Hoelderlin's
Hoelderlin's
late
late hymns:
hymns: therethere Christ,
Christ, who is is "of
"of still
still another
another nature,"
nature,"
is
is called
called the
the brother of of Heracles and Dionysos Dionysos--so that
so that
there is
there is announced here a still still unspoken gathering of
unspoken gathering of the
the
70
70 WHAT CALLED THINKING?
WHAT IS CALLED THINKING?
whole of of Western fate, fate, the gathering from which alone
the gathering alone
the
the Occident
Occident can
can go
go forth
forth to
to meet the
the coming
coming decisions-
decisions
to become,
become, perhaps
perhaps and in in a wholly
wholly other other mode,
mode, a land of
dawn,
dawn, an Orient.
Orient.
The superman
superman constitutes
constitutes a a transformation
transformation and thus a
rejection
rejection of
of man so
so far.
far. Accordingly,
Accordingly, the the public figures who
public figures
in
in the
the course
course of of current
current history emerge
history emerge in
in the
the limelight
limelight
are
are as
as far
far from the the superman's
superman's nature
nature as
as is
is humanly
humanly possi possi-
ble.
ble.
In the
the course
course of of these
these lectures,
lectures, we can offer offer no more
than aa sketchy
sketchy outline
outline of of the superman's essential nature,
superman's essential nature,
and even this this only
only for
for the
the primary
primary purpose
purpose of
of preventing
preventing
the
the crudest
crudest misunderstandings
misunderstandings and mistaken mistaken attitudes
attitudes con con-
cerning
cerning Nietzsche's
Nietzsche's thought-and
thought and in
in order
order to
to show some
points
points of of view from which we may may prepare
prepare to to take
take thethe first
first
steps
steps toward a
a confrontation
confrontation with Nietzsche's
Nietzsche's thought.
thought.
The thinking
thinking of of today-if
today if we may call it
may call it that
that-lackslacks
nearly
nearly every
every qualification
qualification needed to to interpret
interpret the figure figure of
Nietzsche's
Nietzsche's Zarathustra,
Zarathustra, let let alone confront
confront Nietzsche's
Nietzsche's basic basic
metaphysical
metaphysical doctrines;
doctrines 5
these two tasks
tasks are at
at bottom one.
one.
Therefore,
Therefore, the first
first approach
approach to
to Nietzsche's
Nietzsche's writings,
writings, which
may
may easily
easily remain decisive decisive for the the future,
future, encounters al al-
most insuperable
insuperable difficulties
difficulties if it is
if it is made without prepara prepara-
tion.
tion. Especially
Especially when reading reading Thus Spoke Zarathustra, we
Spoke Zarathustra,
are
are only
only too
too ready
ready to to take and judge
judge what we read by by those
those
ideas
ideas which we ourselves ourselves have brought brought along along unnoticed.
unnoticed.
This danger
danger is is still
still especially acute for
especially acute for us,
us, because
because NietzNietz-
sche's
sche's writings
writings and their
their publication
publication are
are very
very close
close to us
to us
in time,
time, and especially
especially because their
their language
language has shaped
shaped
today's usage more strongly
today's usage strongly than we know. Still Still-the closer
the closer
in time,
time, the more nearly nearly our contemporary
contemporary a thinker thinker is, is,
the longer
longer is
is the way way to
to what he has thought,
thought, and the
the less
less
may
may we shun this this long
long way.
way. This,
This, too,too, we must still still learn,
learn,
to
to read a book such as as Nietzsche's
Nietzsche's Thus Spoke Spoke Zarathustra
Zarathustra
in the same rigorous
rigorous manner as as one of of Aristotle's
Aristotle's treatises
treatises; 5

the same manner,

manner, be it it noted,
noted, not the the identical
identical manner.
 PART II
PART 11
71

For there
there is is no universal
universal schema which could could be be appMed
applied
mechanically
mechanically to
to the interpretation
interpretation of
of the
the writings
writings of
of think-
think
ers,
ers, or even to
to a single
single work of aa single
single thinker.
thinker. A dialogue
dialogue
of
of Plato--the
Plato the Phaedrus,
Phaedrus? for for example,
example, the the conversation
conversation on
Beauty-can
Beauty can be interpreted interpreted in totally different
in totally different spheres
spheres and
respects, according
respects, according to
to totally
totally different
different implications
implications and
problematics.
problematics. This multiplicity
multiplicity of
of possible interpretations
possible interpretations
does
does not discredit
discredit the the strictness
strictness of of the
the thought
thought content.
content. For
all
all true
true thought
thought remains open
open to
to more than
than one interpreta-
interpreta
tion-and
tion and this
this by
by reason
reason of of its nature. Nor is
its nature. is this
this multiplic
multiplic-
ity
ity of
of possible interpretations
possible interpretations merely merely the
the residue
residue of aa still
of still
unachieved formal-logical
formal-logical univocity univocity which we properly
properly
ought
ought to to strive
strive for but did
for but did not attain.
attain. Rather,
Rather, multiplicity
multiplicity
of meanings is
of meanings is the
the element in in which all all thought
thought must move
in
in order
order to to be strict
strict thought.
thought. To use
use an image : to
image : to aa fish,
fish, the
the
depths
depths and expanses
expanses of
of its
its waters,
waters, the
the currents
currents and quiet
quiet
pools,
pools, warm and cold cold layers
layers areare thethe element
element of of its
its multiple
multiple
mobility. If
mobility. If the fish fish isis deprived
deprived of of the
the fullness
fullness of of its
its ele
ele-
ment,
ment, if
if it
it is
is dragged
dragged on the dry
dry sand,sand, then it
it can only
only
wriggle, twitch,
wriggle, twitch, and die. Therefore, we always
die. Therefore, always must seek
out thinking,
thinking, and its its burden of thought, in
thought, in the element of of
its
its multiple meanings,
multiple meanings, else
else everything
everything will
will remain closed
closed
to
to us.
us.
If
If we take up up one of Plato's dialogues, and scrutinize
Plato's dialogues, scrutinize
and judge
judge itsits "content" in keeping keeping with the
the ways
ways in which
in
sound common sense sense forms its ideas--something
its ideas something that
that hap-
hap
pens
pens all
all too
too often
often and too
too easily-we
easily we arrive
arrive at
at the most
curious
curious views,
views, and finallyfinally at at the conviction
conviction that that Plato
Plato must
have been aa great muddlehead;
great muddleheadj because
because we find-and
find this is
and this is
indeed
indeed correct-that
correct that not a a single
single one of
of Plato's
Plato's dialogues
dialogues
arrives
arrives at at aa palpable,
palpable, unequivocal
unequivocal result result which sound com com-
mon sense
sense could,
could, as as the saying goes, hold on to.
saying goes, to. As if if sound
common sense--the
sense the last
last resort
resort of of those
those who are are byby nature
envious
envious of of thinking-as
thinking if this
as if this common sense sense whose sound sound-
ness
ness lies
lies in
in itsits immunity
immunity to any problematic,
to any problematic, had ever
72 WHAT CALLED THINKING?
WHAT IS CALLED THINKING?
caught
caught on OB to to anything
anything at at the source, had ever
the source, ever thought
thought
through anything
through anything from its
its source!
source !

A dialogue
A dialogue of of Plato
Plato is is inexhaustible--not
inexhaustible only for
not only for pos
pos-
terity
terity and the the changing
changing forms of of comprehension
comprehension to to which
posterity
posterity gives
gives rise;
rise j
it
it is
is inexhaustible
inexhaustible of
of itself,
itself, by
by its na
its na-
ture.
ture. And this this is is forever
forever the the mark of of all
all creativeness
creativeness-
which,
which, of of course,
course, comes only only toto those
those who are are capable
capable of of
reverence.
reverence.
As we apply
apply these
these thoughts
thoughts to to Nietzsche,
Nietzsche, we may may surmise
that the
that the manner in
in which the last
the last man forms his ideas
his ideas is is
least
least fit
fit ever
ever toto think
think freely
freely through Nietzsche has in
through what Nietzsche in
mind with the the name "superman."
"superman."
The superman
superman is is first
first ofof all
all a a man who goes goes beyond,
beyond,
who passes over;
passes over} hence something
something of
of his
his essential
essential nature
nature is
is

most likely
likely to
to become discernible
discernible if
if we follow
follow for
for a
a moment
the two aspects
aspects that
that make up up his passage.
his passage.
Where does does the
the crossing-over
crossing-over come from, from, and where does does
it
it go?
go?
The superman
superman goes beyond man such as
goes beyond as he isis till
till now,
now,
and thus goes away
goes away from him. What kind of
of man is
is he
whom the supermansuperman leaves
leaves behind? Nietzsche
Nietzsche describes
describes
man so so far as as the
the last
last man. "The last last man" is is the
the type
type ofof
man that
that immediately
immediately precedes precedes the
the appearance
appearance of
of the
the super-
super
man. The last last man,
man, therefore,
therefore, can be seen seen for
for what he is is
only
only with reference
reference to to the superman,
superman, and only only after
after thethe
superman's
superman's appearance.
appearance. But we shall shall never find find the
the super
super-
man as long as
as long as we look for for him in in the
the places
places ofof remote-con
remote-con-
trolled
trolled public
public opinion
opinion and on the the stock
stock exchanges
exchanges of of the
the
culture business
business-all all those
those places
places where the
the last
last man,
man, and
none but he, he, controls
controls the operation.
operation. The supermansuperman never
appears
appears in the noisy noisy parades
parades of alleged men of
of alleged of power,
power, nor
in the well-staged
well-staged meetings
meetings of politicians.
politicians. The superman's
superman's
appearance
appearance is is likewise
likewise inaccessible
inaccessible to to the
the teletypers
teletypers and
radio dispatches
dispatches of the press
press which present-that
present is, repre
that is, repre-
sent-events
sent events to to the public
public even before
before they
they have happened.
happened.
This well
well made-up
made-up and well staged staged manner of of forming
forming
 FART
PART II 73
75

ideas, of
ideas, of representation,
representation, with its
with its constantly
constantly more more refined
refined
mechanism,
mechanism, dissimulates
dissimulates and blocks
blocks from view
view what
what really
really
is.
fs. And this
this dissimulation
dissimulation and blocking
"blocking is
is not
not just incidental,
just incidental,
but is
but is done on the the principle
principle ofof aa way
way of of forming
forming ideas
ideas whose
whose
rule is
rule is all-pervading.
all-pervading. This This type
type of of dissimulating
dissimulating ideas ideas isis al
al-
ways supported
ways supported by by sound common sense.
sense. The Johnny
Johnny on
on the
the
spot, in
spot, in every
every areaarea including
including the the literature
literature industry,
industry, is is the
famous "man in in the
the street/'
street," always
always available
available in in the
the required
required
quantities. Faced with this
quantities. this dissimulating
dissimulating type type of of representa
representa-
tional ideas, thinking finds
tional ideas, thinking finds itself itself in
in a contradictory position.
a contradictory position,
This Nietzsche
This Nietzsche saw clearly.clearly. On the the one hand,
hand, thethe common
ideas
ideas and views views must be shouted at at when they they want to to set
set
themselves up
themselves up asas the judges
judges ofof thought^
thought, so that men will
so that will
wake up. up. On the the other hand, thinking
other hand, thinking can never tell tell its
its
thoughts by shouting.
thoughts by shouting. Next to
to the
the words of
of Nietzsche quoted
quoted
earlier,
earlier, about
about ear-smashing
ear-smashing and drum clatter, clatter, we must then
set
set those
those others
others which run : "It "It is
: is the
the stillest
stillest words that that bring
bring
on the
the storm.
storm. Thoughts
Thoughts thatthat come on doves' doves' feetfeet guide
guide the
the
world."
world." (Thus (Thus SpokeSpoke Zarathustra,
Zarathustra^ Part II, II, "The stillest
stillest
hour").
hour") .

Indeed,
Indeed, Nietzsche never did publish publish what he really really
thought
thought after
after Zarathustra--something
Zarathustra something we tend to over over-
look. All his writings
look. All his writings after
after Zarathustra are polemics;
polemics; they they
are
are outcries.
outcries. What he really thought became known only
really thought only
through
through the
the largely
largely inadequate
inadequate posthumous
posthumous publications.
publications.
From all all that
that has here been suggested, it should be clear
suggested, it dear
that
that one cannot read Nietzsche in a haphazard way;
haphazard way 5 that
each one of of his
his writings
writings has its
its own character and limits; limits;
and thatthat thethe most important
important works and labors of his Ms
thought,
thought, which are are contained in in his posthumous
his posthumous writings,
writings,
make
make demands
demands to to which
which we we are equal. It
are not equal. It is
is advisable,
advisable,
therefore,
therefore, that that you
you postpone
postpone reading
reading Nietzsche for for the
time
time being,
being, and
and first
first study
study Aristotle
Aristotle for
for ten to fifteen years.
years.
How does does Nietzsche
Nietzsche describe
describe the man whom he who
passes
passes over
over overpasses?
overpasses? Zarathustra says says in his prologue:
prologue:
"Behold! I show
"Behold I show you
! you the
the last
last man."
man."
 LECTURE
VII
·-·
Listen
Listen close!
closelyy: "The last
: last man lives
lives longest."
longest." What does does that
that
say?
say? It
It says
says that
that under the
the last
last man's dominion,
dominion, which has
has
now begun,
begun, we are
are by
by no means approaching
approaching an end,
end, a a
final
final age,
age, but
but that
that the last
last man will
will on the
the contrary
contrary have a
a
strangely
strangely long staying-power. And on what grounds?
long staying-power. grounds? Ob Ob-
viously
viously on the grounds grounds of his type of
his type of nature,
nature, which also also
determines the way way and the "how" in which everything everything zs, is,
and in which everything
everything is
is taken toto be.
be.
For the animal rationale,
rationale, this type of
this type of nature consists
consists inin
the way
way he sets sets up everything
up everything that
that is,
is, as
as his
his objects
objects and sub-
sub
jective
jective states,
states, confronts them, adjusts to
them, and adjusts to these
these objects
objects
and states
states as as his
his environing
environing circumstances.
circumstances. What sort
sort of
of
ideas
ideas areare they
they with which the last
last man is
is concerned?
Nietzsche says says itit clearly,
clearly, but he does does not discuss
discuss further
further
what he says says in the way way in which we now raise raise the ques
ques-
tion.
tion. What type type of idea-forming
idea-forming is is it
it in
in which the last men
the last
linger?
linger? The last last men blink.
blink. What does does that
that mean? Blink is is
related to to Middle English
English blenchen,
blenchen, which means deceive,
deceive,
and toto blenken,
blenken, blinken,
blinken, which means gleam gleam or or glitter.
glitter. To
blink-that
blink that means to to play
play upup and setset up
up aa glittering
glittering decep
decep-
tion which is is then agreed upon
agreed upon as
as true
true and valid-with
valid with the
the
mutual tacittacit understanding
understanding not to
to question
question the setup.
setup. Blink-
Blink
ing:
ing the mutual setup,
:
setup, agreed upon and in the
agreed upon the end no longer
longer
74
 PART
PAI\.T II 75
75

in need
in need of
of explicit
explicit agreement,
agreement, of
of the
the objective
objective and static
surfaces
surfaces foreground facets
and foreground facets of
of all
all things
things as
as alone
alone valid
valid
valuable--a
and valuable setup with whose
a setup help man carries
whose help carries on
on and
degrades everything.
degrades everything.

Summary and Transition

Summary Transition
find what Nietzsche
To find Nietzsche reallyreally thought
thought is is as difficult as
as difficult as it
it
is to
is to lose
lose it.
it. The difficulty
difficulty cannot
cannot be be removed in in a few hours
of lectures.
of lectures. But it it can be pointed
pointed out.
out. In In fact
fact, a pointer
7
pointer is is
needed, if
needed, only for
if only for the
the reason that we men of
reason that of today
today hardly
hardly
know what it takes to
it takes to gain
gain access
access to
to a
a thinker, especially
thinker, especially
one so
one close to
so close to us
us in time as
in time Nietzsche. The following
as Nietzsche. following reflec
reflec-
tions, however,
tions, however, concern concern the
the way
way of
of access
access to
to the
the tradition
tradition of
of
thinking
thinking generally.
generally. The best best and basically
basically only only manner to to
find
find outout is
is to
to go
go that
that way.
way. But it
it takes
takes the
the devotion
devotion of almost
of
aa life
life time.
time. The thinkers'
thinkers' thought
thought is
is laid
laid down in
in books.
books.
Books are are books.
books. The only only allowance we make for books
in
in philosophy
philosophy is is that they may
that they difficult to read.
may be difficult to read. But one
book is is not like
like another, especially not when we are
another, especially are con
con-
cerned with reading reading a
a "Book for Everyone
Everyone and No One."
And that that isis here our concem. concern. For we cannot get get around
the necessity of
the necessity of finding finding Nietzsche first,
first, in
in order that we
may lose him in the sense defined earlier. earlier. Why? Be-
may then lose Be
cause
cause Nietzsche's
Nietzsche's thinking
thinking givesgives voice and language
language to what
now is--but
is but in in aa language
language in
in which the two-thousand-
year-old
year-old tradition
tradition of
of Westem
Western metaphysics
metaphysics speaks, speaks, a lan-
lan
guage
guage which we all all speak,
speak, which EuropeEurope speaks-though
speaks though
in
in aa form transposed
transposed more than once,
once, timeworn,
timeworn, shallowed,
shallowed,
threadbare,
threadbare, and rootless. rootless. Plato and Aristotle speak speak in what
is
is still
still our language
language of
of today.
today. Parmenides and Heraclitus,
Heraclitus,
too, think
too, think in in what is
is still
still our realm of ideas.
ideas. But an appeal
appeal
is
is made to to modern man's man's historical
historical awareness in order
order toto
make us us believe
believe thatthat those
those men are museum pieces pieces of in-in
tellectual
tellectual history,
history, which
which can
can occasionally
occasionally be placed
placed back on
76
76 WHAT CALLED THINKING?
WHAT IS CALLED

exhibit
exhibit by by a display
display of of scholarship.
scholarship. And since since we hardly hardly
know on what the the nature of language rests,
of language rests, we naturally
naturally
take the
the view thatthat our motorcycle,
motorcycle, for for example,
example, standing
standing on
the parking
parking lot lot behind the the university,
university, is is more real real than aa
thought of Plato about l0€a,
thought of Plato about tSca, or Aristotle or Aristotle about
about lvipyet.a:
ei>pyta:
thoughts
thoughts which speak speak to to us
us still to-day in
still to-day in every
every scientific
scientific
concept-and
concept and not
not only
only there--and
there and make their
their claim
claim us,
on us,
though
though we pay
pay no attention
attention to
to this
this relation, hardly
relation, hardly give give it
it a
a
thought.
thought.
People
People still
still hold
hold the the view that that what is is handed down
to
to us
us byby tradition
tradition is
is what in
in reality
reality lies
lies behind us-while
us while
in
in fact
fact itit comes toward us because because we are are its its captives
captives
and destined
destined to to it.
it. The purely historical
purely historical view of of tradition
tradition
and the course of history
the course of history is is one of
of those
those vast
vast self-deceptions
self-deceptions
in
in which we must remain entangled entangled as as long
long as as we are are still
still
not
not really thinking.
really thinking. That self-deception
self-deception about
about history
history pre pre-
vents
vents usus from hearing
hearing the language language of of the thinkers. We
the thinkers.
do not hear it it rightly, because we take
rightly, take that
that language
language to to be
mere expression,
expression, setting
setting forth philosophers'
philosophers' views. views. But the the
thinkers'
thinkers' language
language tells
tells what is.
is. To hear it
it is
is in no case
case

easy. Hearing
easy. Hearing it it presupposes
presupposes that we meet a a certain
certain require
require-
ment,
ment, and we do so
so only
only on rare
rare occasions.
occasions. We must acknowl-
acknowl
edge and respect
edge respect it. it. To acknowledge and respect
acknowledge respect consists
consists in in
letting
letting every
every thinker's
thinker's thought
thought come to
to us
us as
as something
something in
in
each case
case unique,
unique, never to repeated, inexhaustible
to be repeated, inexhaustible--and and
being
being shaken to
to the
the depths
depths by by what is
is unthought
unthought in
in his
his
thought.
thought. Wbat
What is
is unthought
unthought in
in a
a thinker's
thinker's thought
thought is
is not
not a a
lack
lack inherent
inherent in in his
his thought.
thought. What is is z/rc-thought
un-thought is is there
there in in
each case
case only
only as
as the
the un-thought.
wa-thought. The more original
original the
the
thinking,
thinking, the richerricher will will be what is is unthought
unthought in it. The
in it.
unthought
unthought is
is the greatest gift that
greatest gift that thinking
thinking can
can bestow.
bestow.
But toto the commonplaces
commonplaces of of sound common sense, sense, what is is
unthought
unthought in any
any thinking
thinking alwaysalways remains merely
merely the
the in-
in
comprehensible.
comprehensible. And to to the common comprehension,
comprehension, the the
incomprehensible
incomprehensible is
is never an occasion
occasion to
to stop
stop and look
look at
at
 PART II 77
7?

its own powers

its powers of of comprehension,
comprehension, still less less to notice their
to notice
iim.itations.
limitations. the common comprehension,
To the comprehension, what is is incom
incom-
prehensible
prehensible remains
remains forever
foreTer merely
merely offensive--proof
offensive proof
enough to
enough to such
such comprehension,
comprehension, which is is convinced
convinced it it was
comprehending everything,
born comprehending everything, that that it
it is
is now beingbeing im im-
posed upon
posed upon with an untruth and sham. sham. The one thing thing of of
which sound common sense sense is least capable
is least capable is is acknowledg
acknowledg-
ment and respect.respect. For acknowledgment
acknowledgment and respect respect call
call for
for
aa readiness
readiness to to let
let our own attempts
attempts at
at thinking
thinking be
be over-
over
turned, again
turned, again and again, again, byby what is is raithought
unthought in in thethe
thinkers' thought.
thinkers' thought. Someone who knew better, better, Kant,
Kant, herehere
spoke
spoke of of a a "falling
"falling down." But But no one one can fall fall down who
does not
does not stand
stand upright,
upright, and standing upright
standing upright walks, walks, and
walking stays
walking upon the
stays upon the way.
way. The way way leads
leads necessarily
necessarily into into
face-to-face
face-to-face converse
converse withwith the thinkers. It
the thinkers. is not
It is necessary
not necessary
here,
here, however,
however, to to conceive
conceive ofof this converse historically.
this converse historically. For
instance,
instance, if
if we were to
to give
give out
out grades
grades by by the standards of of
the history of
the history of philosophy,
philosophy, Kant's historical comprehension
Kant's historical comprehension
of
of Aristotle
Aristotle and Plato Plato would have to to get
get a straight
straight "F." Yet
Kant and only only Kant has creatively
creatively transformed Plato's Plato's
doctrine
doctrine of of ideas.
ideas.
One thing
thing is is necessary,
necessary, though,
though, for for a face-to-face
face-to-face con con-
verse with
verse with the the thinkers
thinkers:: clarity
clarity about
about the manner in
in
which we encounterencounter them. Basically,
Basically, there
there are
are only
only two
two
possibilities: either to go to
possibilities either to go
: to their
their encounter,
encounter, or to to go coun-
go coun
ter
ter to them. If
to them. If we want to to go
go to
to the encounter of a thinker's
of a thinker's
thought,
thought, we must magnify
magnify still further what is
still further is great in
great in
him. Then we will
him. will enter
enter into
into what is unthought in his
is unthought

thought. If
thought. If we wish only only toto gogo counter to to a thinker's
thought, this
thought, this wish wish must have minimized beforehand what
is
is great
great inin him.
him. We then shift his thought
shift his thought into the common- common
places
places of
of our
our know-it-all
know-it-all presumption. It
presumption. It makes no differ- differ
ence
ence if if we assert
assert in in passing
passing that
that Kant was nonetheless a
very significant
very significant thinker.
thinker. Such praises
praises from below are always
always
an insult.
insult.
78
78 WHAT
WHAT IS CALLED THINKING?
IS CALLED THINKING?
We could leaveleave sound common sense sense toto its
its own devices
devices
if its
its obstinacy
obstinacy did
did not again
again and again crop up
again crop up within within
ourselves,
ourselvesy even when we make
mate every
every effort
effort to
to abandon the
the
commonplace,
commonplace7 the
the obvious
obvious as
as the
the standard
standard of
of thinking.
thinking. We
could ignore
ignore thethe stubbornness
stubbornness of of sound common sense, sense, if if
only
only itit would not spread itself
spread itself so, so, particularly
particularly in in the case
the case
of Nietzsche.
Nietzsche. For notwithstanding
notwithstanding many many exaggerations
exaggerations and and
dark allusions, everything
allusions, everything Nietzsche
Nietzsche offers
offers to
to our thought
thought
looks
looks largely
largely as as ifif it
it were perfectly obvious-including
perfectly obvious including
even the book Thus Spoke Spoke Zarathustra,
Zarathustra^ including
including even his his
doctrine of
doctrine of the
the superman.
superman. But that that is pure illusion.
is pure illusion. The
doctrine
doctrine ofof the
the superman,
superman, which by by its nature can never
its nature never be be
an anthropology, belongs,
anthropology, belongs, like
like every metaphysical
every metaphysical doctrine
doctrine
of
of man,
man, among
among the the basic
basic doctrines
doctrines of every metaphysics;
of every metaphysics; it it
belongs
belongs to to the
the doctrine
doctrine of of the Being of
the Being beings. One might
of beings. might
ask, then,
ask, then, whywhy we do
do not
not at
at once
once present Nietzsche's doc
present Nietzsche's doc-
trine
trine of the
the superman
superman in the
the light
light of
of his
his basic
basic metaphysical
metaphysical
Being. We do not,
doctrine of Being. not, forfor two reasons
reasons : first,
: Nietz-
first, Nietz
sche himself presents
presents his his basic metaphysical doctrine,
basic metaphysical doctrine, his his
doctrine of the BeingBeing of
of beings, through
beings, through the
the doctrine
doctrine of
of the
the
superman,
superman, in in keeping
keeping with the unequivocalunequivocal trend trend of of allall
modern metaphysics;
metaphysics; and second, second, we of
of today, despite
today, despite our
our
interest
interest inin metaphysics
metaphysics and ontology,ontology, are are scarcely
scarcely able able any
any
longer
longer properly
properly to to raise
raise even the question of
the question of the
the Being
Being of of
beings-to
beings to raise
raise it
it in
in a
a way
way which will
will put
put in
in question
question our
our
own being
being so that it
so that it becomes questionable
questionable in in its
its relatedness
relatedness
to Being,
to Being, and thereby
thereby open open to
to Being.
Being.
It now becomes possible
It possible to to answer a a question
question raisedraised re re-
peatedly about this
peatedly this lecture series. When we hazarded
lecture series. hazarded here here
a reference
reference to to Nietzsche~s
Nietzsche*s thought,
thought, and chose chose hishis doctrine
doctrine of of
superman, we did not at
the superman, at all propose an attempt
all propose attempt to to rein
rein-
terpret, transform and dissolve
terpret, Nietzsche's metaphysics
dissolve Nietzsche's metaphysics
into a doctrine
into doctrine of of human nature,nature, intointo anan "existential
"existential an an-
thropology"-as
thropology" as though
though Nietzsche
Nietzsche had inquired
inquired only only about
about
man, and merely
man, merely on occasion
occasion and incidentally
incidentally touchedtouched on on
 PART
PAB.T II 79
79

the question
the question of
of the
the Being
Being of
of beings.
beings. Conversely,
Conversely, aa presen
presen-
tation of
tation of Nietzsche's
Nietzsche's doctrine
doctrine of
of the Being of
the Being of beings
beings could
never undertake
never undertake to
to treat
treat Ms
his doctrine
doctrine of
of the
the superman
superman asas
merely incidental,
merely incidental, still
still less
less push
push it
it aside
aside as
as a
a position
position he
he
presumably abandoned.
presumably abandoned.
Every philosophical
Every philosophical-that is, thoughtful
that is, thoughtful--doctrine of
doctrine of
man's essential
man's essential nature
nature is in itself
is in itself alone
alone a
a doctrine
doctrine of
of the
Being of
Being of beings.
beings. Every
Every doctrine
doctrine of
of Being
Being is in itself
is in itself (done
alone
a doctrine
a doctrine of
of man's
man's essential
essential nature.
nature. But neither
neither doctrine
doctrine
can be
can be obtained
obtained byby merely
merely turning
turning the
the other
other one around.
Why this
Why this is
is so,
so, and generally the question
generally the question of
of this
this relation
relation
existing between man's nature
existing between nature and the Being of
the Being of beings
beings-
this is
this is in
in fact the
fact the one single
single question
question which all
all traditional
traditional
thinking must first
thinking first be brought
brought to to face,
face; aa question
question which was
still unknown even
still even to Nietzsche. But it
to Nietzsche. it isis a question
question of of
abysmal difficulty,
abysmal difficulty, simply simply because
because our
our seemingly
seemingly correct
correct
posing of
posing of the question in
the question in fact
fact muddles the the question
question funda
funda-
mentally.
mentally. We ask
ask what the
the relation
relation is
is between man's nature
and the
the Being
Being of of beings.
beings. But-as
But as soon as I thoughtfully
as I thoughtfully
say
say "man's nature,"
nature," II have already already said
said relatedness
relatedness to
Being.
Being. Likewise,
Likewise, as as soon as as II say
say thoughtfully:
thoughtfully: Being Being of
beings,
beings, the
the relatedness
relatedness to
to man's nature has been named.
Each of of the
the two members of of the relation between man's
nature
nature and Being itself. To
Being already
already implies
implies the relation
relation itself.
speak
speak toto the
the heart
heart of of the
the matter:
matter there is
: is no such thingthing here
as
as members of of the
the relation,
relation, nor the relation
relation as
as Ac
such. Ac-
cordingly,
cordingly, the
the situation
situation we have named between man's
nature
nature and the the Being
Being ofof beings
beings allows no dialectical maneu
dialectical maneu-
vers
vers inin which one member of of the relation is is played
played off
off
against
against thethe other.
other. This state state ofof affairs-not
affairs not only
only that all all

dialectic
dialectic fails
fails in
in this
this case,
case, but that there is
is simply
simply no place
place
left
left for
for aa failure
failure of of this
this kind-is
kind is probably
probably what is is most

offensive
offensive toto today's
today's habits
habits of of idea-forming
idea-forming and most unset- unset
tling
tling to
to the
the skilled
skilled acrobats
acrobats of of its
its empty
empty astuteness.
astuteness.
No
No way
way of
of thought,
thought, not
not even
even the way
way of metaphysical
metaphysical
80 WHAT CALLED THINKING?
WHAT IS CALLED

thought, begins with

thought, begins with man's essential
essential nature
nature and goes goes on on
from there
there to
to Being,
Being, nor in
in reverse
reverse from Being
Being and then
then
back to
to man. Rather,
Rather, every
every way
way of of thinking takes its
thinking takes its may
way
already
already within the
the total
total relation
relation of
of Being
Being and man's nature,
nature,
or else
else it
it is
is not thinking at
thinking at all.
all. The oldest
oldest axioms of of West
West-
ern thought,
thought, of of which we shall hear more,
shall hear more, already
already statestate
this
this fact.
fact. This
This is is why
why Nietzsche's
Nietzsche's way, too,
way, too, is
is so
so marked
almost from thethe start.
start. To show it it quickly
quickly and unmistakably,
unmistakably,
rather
rather than by long-winded explications,
by long-winded explications, quote the I
I quote the first
first
and the last sentence
the last sentence from the "autobiography" which the
the "autobiography" the
nineteen-year-old
nineteen-year-old Nietzsche
Nietzsche wrote
wrote in
in his
his student
student days
days at at
Schulpforta.
Schulpf orta. Schulpforta,
Schulpforta, near Naumburg
Naumburg on.
on the
the
. river
river
Saale,
Saale, was one of of the
the most famous and influential
influential schools
schools
of nineteenth-century
of nineteenth-century Germany.Germany. The manuscript
manuscript of thisof this
autobiography
autobiography was found in 1935, in
in 1955, in aa chest
chest in in the
the attic
attic
of the
of Nietzsche Archives
the Nietzsche Archives inin Weimar. In In 1936
1956 it it was pubpub-
lished
lished in
in aa facsimile
facsimile brochure,
brochure, as as aa model for for the
the young.
young.
That brochure has long long since
since gone
gone out
out of
of print
print and is for
is for-
gotten.
gotten. The first
first sentence in his his description
description of of his
his life
life upup
to
to that
that time reads
reads : :

"I was born asas a plant

plant near the
the churchyard,
churchyard, as a
as a man
in aa pastor's
in pastor's house."

The last
last sentence
sentence reads
reads : :

"Thus man grows

grows out of everything that
of everything that once
once emem-
braced him;
him he has no need to
5
to break
break the
the shackles
shackles-they
they
fall
fall away
away unforeseen,
unforeseen, when a
a god
god bids
bids them
them; and where 5

is
is the ring that in the end still
ring still encircles
encircles Is it
him? Is it the
the
world? Is
Is it
it God?"

Even the later

later Nietzsche,
Nietzsche, the man who,
who, in
in the
the last
last year
year
of his creativity
of his creativity and after
after losing balance more than
losing balance than once,
once,
terrible book The Antichrist,
wrote the terrible Antichrist, was still
still asking the
the asking
same question-if
question if only will read
only we can and will read it.
it. However
However-
to
to hear this
this questioning,
questioning, to
to come close
close to
to his
his ways of
ways of
 PART
PAB. T II 81
81

thought, one
thought, one requires
requires here
here to
to respect
respect and to
to acknowledge.
acknowledge.
Respecting
Respecting and acknowledging
acknowledging are
are not
not yet agreement; but
yet agreement; but
it is
it is the
the necessary
necessary precondition
precondition for
for any
any confrontation.
confrontation.
Nietzsche's way
Nietzsche*s way is
is marked with
with the
the name "the
"the superman."
superman."
 LECTURE
VIII
·-·
The supe:nnan
superman is is the
the man who passespasses over, away from man
over, away
as
as he is
is so
so far,
far ? but away
away whereto? Man so
so far is
far is the
the last
last
man. But if if this
this manner of of living being, "man,"
living being, "man," in
in distinc-
distinc
tion
tion from other
other living
living beings earth, plants
beings on earth, plants and animals,
animals,
is
is endowed with "rationality";
"rationality "5 and if
if ratio, the
ratio, the power
power to to
perceive
perceive and reckon with things,
things, is
is at
at bottom a way
way of
forming
forming ideas;
ideas then the
j
the particular
particular manner of of the last last man
must consist
consist in a particular
particular manner of forming forming ideas. ideas.
Nietzsche calls
calls it
it blinking,
blinking, without relating relating blinking
blinking ex ex-
plicitly
plicitly to the nature of representing
to the idea-fo:nning, with
representing or idea-forming, with-
out inquiring
inquiring into
into the essential
essential sphere,
sphere, and above all all the

es"!ential
estential origin,
origin, of representational
representational ideas.
ideas. But we must
nonetheless givegive its
its full
full weight
weight to
to the te:nn
term Nietzsche uses
uses
for this
this kind of ideation, namely, blinking,
ideation, namely, blinking, according to according to
the context in which it it appears.
appears. We must not take
take it
it to
to be
the same thing
thing asas the merely
merely superficial incidental wink
superficial and incidental
by
by which we signal
signal to
to each other on special occasions that
special occasions that
in fact
fact we are
are no longer taking seriously
longer taking seriously what is
is being
being saidsaid
and proposed,
proposed, and what goes
goes on in
in general.
general. This kind of
of
winking
winking can spread
spread onlyonly because all
all fo:nning
forming of
of ideas
ideas is
is
itself
itself a kind of blinking.
blinking. Ideas fo:nned
formed in
in this
this way present
way present
and propose
propose of everything
everything only glitter, only
only the glitter, only the
the appear-
appear
ance of surfaces and foreground
foreground facets.
facets. Only
Only what is
is so pro-
so pro-

82
 FAET II
PART 83
85

posed and so
posed so disposed
disposed has currency.
currency. 1bis type of
This type of representa
representa-
tion
tion is not first
is not first created
created by by blinking,
blinking, butbut the
the other
other wayway
around : the
the blinking
:
blinking is
is a
a consequence
consequence of
of a
a type
type of
of repre-
repre
sentation
sentation already
already dominant.
dominant. What type? type? The type type that
that
constitutes
constitutes thethe metaphysical
metaphysical basis
basis of
of the
the age
age called
called the
the
Modern Age,
Age, which is is not ending now but
ending but only
only just begin-
just begin
ning,
ning since
since the
the Being
Being that
that prevails
prevails in
in it
it is
is only
only now unfold-
unfold
ing
ing into
into the
the predestined
predestined totality beings. This
of beings.
totality of This metaphysi
metaphysi-
cal
cal basis
basis of
of the
the modem
modern age age cannot
cannot be
be explained
explained in in aa few
sentences.
sentences. I
I refer
refer you
you toto a lecture
lecture I gave here in 1958,
I gave here in 1958,
published
published inin myiny book Timber Tracks Tracks under
under thethe title
title "The
Time ofof the
the World View."
View/'
"We have invented
invented happiness, say the
happiness, say the last
last men,
men, and
blink."
blink."

We shall
shall see
see toto it
it from every angle, with
every angle, with the
the aid
aid ofof our
our
sociology, psychology
sociology, psychology and psychotherapy,
psychotherapy, and by
by some
other means besides,
besides, that
that all
all men areare soon
soon placed
placed in in identi
identi-
cal
cal conditions of identical
identical happiness
happiness in
in the
the identical
identical way,
way,
and that
that the
the identity
identity of of the
the welfare of of all
all men is secured.
is secured.
Yet,
Yet, despite
despite this
this invention of happiness,
happiness, man is
is driven
driven from
one world war into into the next.
next. With a a wink thethe nations
nations are are
informed thatthat peace
peace is
is the elimination
elimination of
of war,
war, but that
that
meanwhile this this peace
peace which eliminates
eliminates war can be secured
only
only byby war. Against
Against this this war-peace,
war-peace, in in turn,
turn, we launch a
peace
peace offensive
offensive whose attacks
attacks can hardly
hardly be called peaceful.
called peaceful.
War the securing
War--the securing of
of peace;
peace 5
and peace--the
peace the elimination
of
of war. How is is peace
peace to to be secured by by what it it eliminates?
eliminates?
Something
Something is
is fundamentally
fundamentally out
out of
of joint
joint here,
here, or perhaps
or perhaps
it
it has
has never yet yet been in
in joint. Meanwhile,
joint. Meanwhile, "war" and
"peace"
"peace" are
are still
still like
like the
the two sticks
sticks that
that savages
savages rub together
together
to
to make fire.
fire. Meanwhile,
Meanwhile, the last last man must move in in a
realm ofof ideas
ideas which blinkblink at at everything
everything and can do nothing nothing
else
else but blink,
blink, in in consequence
consequence of
of an unearthly
unearthly fate
fate that
that for-
for
bids
bids modern man to to look
look beyond
beyond himself
himself and his
his type
type ofof
 84 WHAT THINKING?
CALLED' THINKING?
WHAT IS CALLED

ideas.
ideas. He has no BO other
other choice
choice but to to search
search among
among his his type
type
of ideas-blinking---for
ideas blinking the fonn
for the form of those of those measures that
that
are to
to create
create a a world order.order. The congressescongresses and confer- confer
ences,
ences, committees and sub-committees-aresub-committees are theythey any-
any
thing
thing other than the
the blinking organizations
blinking organizations of
of blinking
blinking
arrangements
arrangements of of distrust
distrust and treachery?
treachery? Any Any decision
decision in in
this
this realm of of ideas
ideas must by by its
its very
very nature
nature fall
fall short.
short. Even
so,
so, man cannot settle settle down,
down, in in indecision,
indecision, to to a a sham peace
peace
and security.
security. Still,Still, the
the source
source of of man's inner fragmentation
fragmentation
remains shrouded in in the
the shadows of of an unearthly
unearthly world
destiny.
destiny. That shroud itself
itself is
is further
further covered
covered up by
up by the
the
predorrrinance
predominance of
of publicity,
publicity, so
so that
that the
the fracture
fracture of
of his
his frag-
frag
mentation does does not yet yet reach down to to man in in his
his essence,
essence,
despite
despite all all the
the unspeakable
unspeakable suffering,
suffering, all all the
the distress
distress that
that
all
all too
too many
many men endure. The pain pain that
that rises
rises from the the rift
rift
of that which is, is, does not yet yet reach
reach man in
in his
his essence.
essence.
What did we say say atat the
the end of the first
of the lecture? "We feel
first lecture? feel
no pain
pain. . .
. .. . "
."
After allall that has been said, could it
said, could it be that
that this
this blinking
blinking
way of forming
of forming ideas lies beyond
ideas lies beyond the the reach of of man's
whims, even his
mere whims, his carelessness?
carelessness? Could it it be thatthat there
there
prevails in that realm a peculiar
prevails relation regarding
peculiar relation regarding that that
which is, is, a relation
relation that reaches reaches beyondbeyond man? Could this this
relation be of such a kind that
relation that it it will
will not allow
allow man to to let
let
Being
Being in its
its essence
essence be?
Could it it be thatthat this
this way
way of formingforming ideas ideas doesdoes indeed
face
face what is,
is, does indeed face beings, beings, and yet yet at at bottom
bottom
opposes everything that
opposes everything that isis and as as it
it is?
is? Could it it be
be that
that this
this
manner of of forming
forming ideas
ideas at
at bottom sets
sets upon everything
upon everything it it
sets
sets before itself,
itself, in order to
to depose
depose and decompose
decompose it?
it? What
manner of of thinking
thinking is is it
it that
that setssets all
all things
things up up inin such
such aa
way thatthat fundamentally
fundamentally it it pursues
pursues and sets sets upon
upon them?
What is is the
the spirit
spirit of of this
this manner of of representation?
representation? What
type of
type of thinking
thinking is is it
it that
that in in thought
thought pursuespursues everything
everything in in
this manner? Of what kind is
this is the
the pursuit
pursuit of of thought
thought by by
man so so far?
far?
 PABT
PART II 85

Nietzsche gives
Nietzsche gives us
us an
an answer
answer concerning
concerning thatthat way
way of
of
forming ideas which prevails from
forming ideas which prevails from the start the start and pervades
pervades
all of
all of the
the last
last man's
man's blinking. It isis in
blinking. It in the
the third
third section
section from
from
the end
the end of
of Part
Part Two
Two ofof Thus
Thus Spoke
Spoke Zarathustra
Zarathustra (1883),
(1883),
entitled "On
entitled "On Deliverance."
Deliverance." There
There ititsayssays: :

"The spirit
"The spirit of
of revenge,
revenge, mymy friends,
friends, has
has so
so far
far been
been
the subject
the subject of
of man's
man's best
best reflection
reflection;$ and
and wherever
wherever there
there
was suffering^
was suffering, there
there punishment
punishment waswas also
also wanted."
wanted."
To "wreak
To "wreak revenge/*
revenge," the the Middle
Middle English
English wreken,
wreken, the the
German Rache, the Latin
German Rache, the Latin urgere urgere--allall signify
signify "to
"to press
press
close and hard/
close and hard," "drive/'
7
"drive," "drive
"drive out/
out," "banish/"
7
"banish," "pursue."
"pursue."
The pursuit
The pursuit ofof thought,
thought, the the formation
formation of of ideas of man
ideas of man soso
far is
far is determined
determined by by revenge,
revenge, the the onset,
onset, the
the attack.
attack. But
But ifif
Nietzsche wants
Nietzsche wants toto get away from man so
get away so far
far and his form
and his
of ideas,
of ideas, and
and gogo on
on toto another
another and higher man, what then
higher man, then
will be the bridge
will be the bridge which leads
leads to
to the
the way passing
way passing across?
across?
In
In what direction
direction does
does Nietzsche's point when he
thought point
Nietzsche's thought he
seeks
seeks that
that bridge and
bridge toto get
get away
away from last man,
man, and across
the last across

to the
to the superman? What was this thinker's
this thinker's true
true and one and
one and
superman?
only an
only thought,
thought, which he thought thought even if if he did
did not
not an-
nounce
nounce it it on every
every occasion
occasion or or always
always in the same way?
Nietzsche
Nietzsche gives the
the answer in
in the same Part Two of Thus
of Thus
gives
Spoke Zarathustra,
Spoke Zarathustra, in
in the
the section
section "On the Tarantulas":
Tarantulas" :

"For
"For that
that man
man be
be delivered
delivered from
from revenge: that is
revenge: that is the
the
bridge to the highest hope
bridge to the highest hope for
for me,
me, and
and aa rainbow
rainbow after
after
long
long storms."
storms."

Summary
Summary and
and Transition
Transition

We ask
We ask: What
What is
: is called
called thinking
thinking? ?-and we talk
and we talk about
about
Nietzsche.
Nietzsche. This
This observation
observation is is correct,
correct, and
and yet
yet inin error
error
because
because it
it blinds
blinds usus to
to what
what isis being
being said.
said. Hence, what is
Hence, what is

being
being
talked
talked about
about and
and what
what is
is being
being said
said are
are not
not identical.
identical.

We may
We may have
have aa correct
correct idea
idea ofof what
what is
is being
being talked
talked about,
about,
86
86 WHAT IS CALLED THINKING?

and yetyet may

may not
not have
have let
let ourselves
ourselves become involved
involved inin
what is is being
being said.
said. What is is being
being said
said is
is what Nietzsche
Nietzsche
is
is thinking. As a
thinking. a thinker,
thinker, he thinks
thinks what isis,7 in
in what respect
respect
it is,
it is, and in
in what way
way it
it is.
is. He thinks
thinks that
that which is, is, particu
particu-
lar beings
lar beings in
in their
their Being.
Being. The thinkers'
thinkers' thinking
thinking would
thus be
thus be the
the relatedness
relatedness to
to the
the Being
Being ofof beings. If we follow
beings. If follow
the thinker
what the thinker Nietzsche
Nietzsche thinks, operate within this
thinks ? we operate this
relatedness to
relatedness Being. We are
to Being. We thinking. To say
are thinking. say it
it more
circumspectly,
circumspectly^ we are
are attempting
attempting to
to let
let ourselves
ourselves become
involved in this relatedness to Being.
involved in this relatedness to Being. We are
are We
attempting to
attempting to
learn
learn thinking.
thinking.
We are
are talking
talking about Nietzsche, but
about Nietzsche, but we are are asking
asking: what
:

is it
is it that
that isis called
called thinking,
thinking, what does
does call
call for
for thinking?
thinking?
But we pursue
But pursue onlyonly what Nietzsche
Nietzsche says
says about
about the
the super-
super
man. Even then then we are are inquiring
inquiring about about the the superman's
superman's
nature
nature only
only to
to the
the extent
extent to
to which he is
is the
the man passes
who passes
over.
over. We are are intent
intent on thethe passage
passage across.
across. From this
this point
point
of
of view,
view, we ask
ask what he goes away
goes away from, from, and where he
goes
goes who goesgoes across.
across. Thus we are asking
are asking about the bridge
bridge
for the passage across.
the passage across. But we are are by
by no means asking asking about
the Being
Being of beings.
beings. What is more, our question
is more, question about the
bridge
bridge for
for the
the passage
passage across
across has
has brought
brought us us up
up against
against a
peculiar
peculiar and singular thing.
singular thing. What, What, for
for Nietzsche,
Nietzsche, is is the
bridge
bridge toto the
the highest
highest hope--to
hope to the essential form of man
the essential of
who goes
goes beyond
beyond man so so far?
far? That bridgebridge is is for him "the

deliverance
deliverance from revenge!' According
revenge." According to
to Nietzsche, the
Nietzsche, the
spirit
spirit of
of revenge
revenge marks man as
as he is
is so
so far,
far, and most com-
com
pletely
pletely the lastlast man. However,
However, the overcoming
overcoming of venge- venge-
fulness is patently
fulness is patently a separate
separate problem
problem which concems concerns moral
conduct,
conduct, the morality
morality of
of man's behavior
behavior and attitude. The
attitude.
discussion
discussion of of vengefulness
vengefulness and its
its overcoming
overcoming belongs belongs to to
the field
field of
of ethics
ethics and morals.
morals. How then are we, who are
are we, are
pursuing
pursuing this
this separate
separate question
question of of revenge
revenge and its its overcom-
overcom
ing,
ing, how are we supposed
supposed to
to be dealing
dealing with Nietzsche's
Nietzsche's
thought
thought proper,
proper, thatthat is,
is, with
with the
the relatedness
relatedness to to Being?
Being? The
 PART
PAR.T II 87

question
question of revenge
revenge and its its overcoming
overcoming isis no doubt impor
impor-
tant,
tant, but still
still it
it is
is quite
quite remote from the
the question
question of what
is.
is. The question
question of revenge
revenge is
is after
after all
all not the question
question of
Being.
Being. Let us see.
see. Let us learn thinking.
thinking.
 LECTURE
IX
·-·
Nietzsche's thinking
Nietzsche's thinking focuses
focuses on deliverance
deliverance from the spirit spirit
of
of revenge.
revenge. It
It focuses
focuses on a spirit which,
spirit which, beingbeing the
the freedom
from revenge,
revenge, is is prior
prior toto all
all mere fraternization,
fraternization, but also also toto
any
any mere desire
desire to
to mete out punishment,
punishment, to
to all
all peace
peace efforts
efforts
and all
all warmongering-prior
warmongering prior to to that
that other
other spirit
spirit which
would establish
establish and secure peace, pax, by
peace, par, pacts. The space
by pacts. space
of this
this freedom from revenge revenge is is prior
prior to all pacifism,
to all pacifism, and
equally
equally to to all
all power politics. It
power politics. is prior
It is prior to all weak do-
to all
nothingism
nothingism and shirking
shirking of sacrifice,
sacrifice, and to
to blind activity
activity
for its
its own sake.sake. The spacespace of
of freedom from revenge
revenge is is
where Nietzsche sees sees the superman's
superman's essential
essential nature. That
is
is the space
space toward which he who crosses crosses over is is moving
moving-
the superman-"
superman Caesar
"Caesar with the soul
so ul of
of Christ."
Christ."
Nietzsche's thinking
Nietzsche's thinking focuses on the spirit spirit of freedom
from revenge--this
revenge this is
is his
his alleged free-thinking. If
alleged free-thinking. If we will
will
just keep
just keep this
this basic trait
trait of his
his thought
thought in mind however
vaguely,
vaguely, the prevailing
prevailing image Nietzsche--which
image of Nietzsche which is is al
al-
ready deeply
ready deeply rooted in the current views-is
views is bound to
to
crumble.
We are trying
We trying to to mark out the way way of of him who crossescrosses
over,
over, that is,is, the passage
passage and transition
transition from the last
last man
to the superman.
superman. We
We are asking
asking for the bridge
bridge from the one
to the other. The bridge,
to bridge, in Nietzsche's own words,
words, is
is the
the
deliverance from revenge.
revenge.
88
 PAET II
PAR.T 89
8

As
As has
has already
already beenbeen suggested, one could take the the view
that
that the problem
problem of revenge,
revenge, and of
of deliverance from re-
re
venge,
venge, is
is peculiar
peculiar to
to ethics
ethics and
and moral education-while
education while the
the
anatomy
anatomy of the the desire
desire forfor revenge,
revenge, as as a a basic
basic trait
trait ofof man
and thought
and thought so far,
so far, isis a
a task
task for
for "psychology."
"psychology." Judged by by
their
their wording,
wording, and and even by by their
their headings,
headings, Nietzsche's
Nietzsche's dis-
dis
cussions do indeed move move in in thethe traditional
traditional conceptual
conceptual
framework of ethics ethics and psychology.
psychology. But But inin substance,
substance,
Nietzsche thinks of everything
everything that that falls
falls under the the heads of of
"ethics" and "psychology"
"psychology" in
in terms
terms of
of metaphysics,
metaphysics, that
is,
is, with a view to to the question
question how the the Being
Being of beings as
of beings as
a whole is is determined, and how it
determined, concerns man. "Ethics"
it concerns "Ethics"
and "psychology"
"psychology" are are grounded
grounded in metaphysics. When it
in metaphysics. it
comes to saving saving man's essential
essential nature,
nature 7
psychology-
psychology
whether as as such or in the form of of psychotherapy
psychotherapy-is is help-
help
less;5 ethics
less ethics as as a mere doctrine
doctrine and and imperative
imperative is helpless
is helpless

unless man first first comes to to have a a different

different fundamental
fundamental
relation to Being-unless
relation to Being unless man of of his
his own accord,
accord, so so far
far asas
in
in him lies,
lies, begins
begins at at last
last to
to hold hishis nature open open forfor once
once toto
the essential relation toward Being Being, no matter
?
matter whether
Being
Being specifically
specifically addresses itself itself to to man,
man, or or whether it it still
still
lets him be speechless
lets speechless because he is
is painless.
painless. But even if
if we
do no more than bear and endure this this speechlessness
speechlessness and
painlessness, our nature is
painlessness, is already
already open open to to the
the claim of of
Being. Yet even this
Being. this openness
openness to to Being,
Being, which thinking
thinking can
prepare, is
prepare, is of
of itself
itself helpless
helpless to save man. A real
to save real openness
openness in in
his relatedness
his relatedness to to Being
Being is is a necessary
necessary though though notnot sufficient
sufficient
condition for
condition saving him. And yet,
for saving yet, precisely
precisely when thinkingthinking
plies
plies its
its proper trade,
proper trade, which is
is to
to rip away
rip away the
the fog that
fog that
conceals beings
conceals beings as as such,
such, itit must be concerned not to to cover
cover
up the rift.
up rift. Hegel
Hegel once expressed
expressed the the point
point as as follows,
follows,
though only
though only inin a purely
purely metaphysical
metaphysical respect respect and dimen dimen-
sion: "Better
sion :"Better aa mended sock sock than aa torn tom oneone--not not soso with
with
self-consciousness." Sound common
self-consciousness." common sense, sense, bent
bent on on utility,
utility,
sides with the
sides the "mended" sock. sock. On the the other
other hand,
hand, reflection
reflection
the sphere
on the sphere in in which particular
particular beingsbeings are are revealed
revealed-
90 WHAT CA3LLED THINKING?
WHAT IS CALLED THINKING?
which is is for
for modern philosophy
philosophy the the sphere
sphere of of subjectivity
subjectivity-
is
is on the
the side
side of
of the
the torn
torn condition-the
condition torn consciousness.
the torn consciousness.
Through
Through the
die rift, torn consciousness
rift, torn consciousness is open to is open to admit thethe
Absolute.
Absolute. This This holds
holds truetrue for thinking: . . . The torn
for thinking: . . . torn
condition
condition keeps
keeps the
the way
way open
open into metaphysics.
into metaphysics.
And metaphysics
metaphysics in in its
its widest meaning-in
widest meaning fact the
in fact the very-
very
core
core ofof metaphysics-is
metaphysics is the
the sphere
sphere where we must from the
the
start
start place
place Nietzsche's
Nietzsche's thinking
thinking on revenge,
revenge, and on deliver-
deliver
ance from revenge.
revenge. Our remarks here here must necessarily
necessarily
remain very general,
very general, and must keep
keep constant
constant touch with
with
the
the words about the the growing
growing wasteland.
Still, any
Still, any
such
such remarks will take us
will take us step
step by
by step,
step, sentence
sentence
by sentence,
by sentence, into
into a
a difficult
difficult landscape
landscape which is
is remote,
remote, how-
how
ever,
ever, from the
the almost
almost airless
airless spaces
spaces of
of dead concepts
concepts and
luxuriant
luxuriant abstractions.
abstractions. ThisThis landscape
landscape is
is in
in a
a land on whose
grounds
grounds all
all movements of
of our modern age
age take
take place.
place. The
fact that
fact that we do not see or rather
do not see or rather do do not
not want to
to see these
see these
grounds,
grounds, much less less this
this land,
land, is is no proof
proof that
that they
they areare not
there.
there.
In order to to understand that-and
that how-Nietzsche
and how Nietzsche from
the very
very start thinks of revenge
revenge and the deliverance
deliverance from rere-
venge
venge in
in metaphysical
metaphysical terms,terms, that
that is,
is, in
in the
the light
light of Being
Being
which determines all all particular beings, we must note
particular beings, note inin
what form the nature of the Being Being of of beings
beings makes its its
appearance
appearance in the modern era. era. The form of of the nature of of
Being
Being which we have in mind has found its
its classic
classic formula-
formula
tion in a few sentences which Schelling Schelling wrote in in 1809,
1809, in in
his Philosophical Investigation
Ms Philosophical Investigation Concerning the Concerning the Nature of
of
Human Freedom and its its Object.
Object. The three three sentences
sentences that
that
follow are expressly
expressly set
set off
off in Schelling's
Schelling's text
text by a
a hyphen
by hyphen
from what went before, before, further emphasizing
emphasizing their their funda
funda-
mental importance.
importance. They They run : :

"In the fmal

final and highest instance, there
highest instance, is no
there is no being
being
other than willing. Willing
willing. Willing is
is primal being
primal being and to it
to it
alone [willing] belong
[willing] belong all
all [primal being's] predicates:
[primal being's] predicates :
 PAET
PART II 91
1

being unconditioned,
being unconditioned, eternity,
etemity, independence
independence of of time,
time,
self-affirmation. All
self-affirmation. All philosophy
philosophy strives
strives only
only to find this
to find
highest expression"
highest expression" (Works,
(Works, Section
Section I,
I, vol.
vol. 7,
7, p.
p. 550)
550)..

The predicates,
The predicates, then,
then, which
which metaphysical
metaphysical thought
thought has
has
since antiquity
since antiquity attributed
attributed to Being, Schelling
to Being, Schelling finds
finds in
in their
their
fmal, highest
final, highest and hence
hence most
most perfected
perfected form
form in willing.
in willing.
will in
The will in this
this willing
willing does
does notnot mean
mean herehere aa capacity
capacity ofof
the human soul,
the soul, however^
however; the the word "willing" here
word "willing" here desig
desig-
nates the
nates the Being
Being of of beings
beings as as aa whole.
whole. Every
Every single being
single being
and all
and all beings
beings as as aa whole
whole havehave their
their essential
essential powers
powers in in and
through the
through will. That sounds
the will. sounds strange
strange to us; and
to us^ and itit wiH
will
remain strange
remain strange as as long
long as as we remain strangers
strangers to to the
the essen
essen-
tial and simple
tial simple thoughts
thoughts of of occidental
occidental metaphysics,
metaphysics, in in other
words, as long
words, as long as as we do not think
not think those
those thoughts
thoughts but
but merely
merely
go on forever
go forever reporting
reporting them.them. It It is
is possible,
possible, for
for example,
example, to to
ascertain historically down to
ascertain historically the last
to the last detail
detail what Leibniz
said about
said about thethe Being
Being of of beings,
beings, and yet yet not to to understand in in
the least what Leibniz
the least thought when he defined
Leibniz thought defined the BeingBeing
of
of beings
beings from the the perspective
perspective of of the monad,
monad, and defined defmed
the
the monad as
as the unity
unity of perceptio
perceptio and appetitus,
appetituSj as as the
the
oneness
oneness of of perception
perception and appetite.
appetite. What Leibniz thought
thought
is
is then
then expressed
expressed by
by Kant and Fichte as the rational
rational will,
will,
which Hegel
Hegel and Schelling,
Schelling, each in
in his
his own way,
way, reflect
upon.
upon. Schopenhauer
Schopenhauer names and intends the the same thing thing
when he thinks
thinks of of the
the world as as will
will and idea;
idea; and Nietzsche
thinks
thinks thethe same thing thing when he defines defines the primal
primal nature
of beings as the
of beings as the will will to
to power.
power. That the Being
Being of beings
beings
appears
appears here
here invariably
invariably and
and always
always as will,
will, is
is not because
because
aa few
few philosophers
philosophers have formed opinions opinions about Being. Being,
What this this appearance
appearance of
of Being
Being as
as will points
points to is
is some-
some
thing that cannot
thing that cannot be found
found out by any
by any amount of scholar-
scholar
ship.
ship. Only
Only the
the inquiry
inquiry of
of thought
thought can approach
approach it, it, only
only
thought
thought can
can do
do justice
justice to
to its
its problematic,
problematic, only
only thought
thought can
keep it
it thoughtfully
keep thoughtfully in
in mind
mind and
and memory.
memory.
To
To modern
modern metaphysics,
metaphysics, the the Being
Being of beings
beings appears
appears as as
92 WHAT CALLED THINKING?
WHAT IS CALLED

will.
will. But inasmuch as as man, because of
man, because of his
his nature
nature as as the
the
thinking
tMnking animal and by
by virtue
virtue of
of forming
forming ideas,
ideas, is
is related
related
to beings
beings in in their
their Being,
Being, is is thereby related to
thereby related to Being,
Being, and is is
thus determined by Being--therefore
by Being therefore man's
man's being,
being, in
in keep-
keep
ing
ing with this this relatedness
relatedness of of Being (which now means,
Being (which means, of of
the will)
will) to to human nature, nature, must emphatically
emphatically appear appear as as aa
willing.
willing.
How,
How, then,then, doesdoes Nietzsche
Nietzsche think think of of the
the nature
nature of of revenge
revenge
if
if he thinks
thinks of of itit metaphysically?
metaphysically? We may explain
may explain the the
question
question with this this other
other question:
question: what is is thethe nature
nature of of
revenge,
revenge, if
if its
its pursuit
pursuit determines
determines all
all ideas?
ideas? The idea
idea sets
sets
before
before us us that
that which is. is. It
It determines
determines and sets sets down what
may pass
may pass as
as having
having being.being. The determination
determination of what is,
of is,
then,
then, is
is in
in a
a certain
certain way
way at
at the
the command of
of a
a way of
way form
of form-
ing
ing ideas
ideas which pursues pursues and sets upon everything
sets upon everything in in order
order
to set
to set it up and maintain it
it up it in
in its
its own way.way.
Since
Since longlong ago,ago, that
that which is is present
present hashas been regarded
regarded
as
as what is. is. But what representational ideas
representational ideas can we form of of
what in in a wayway is is no longer, and yet still
longer, yet still is?
is? What ideas ideas can can
we form of of that
that which was? At this this "it
"it was,"
was," idea idea and its its
willing
willing take
take offense.
offense. Faced with what "was,"
"was," willingwilling no
longer
longer has anything
anything to to say.
say. Faced with every every "it was," will
"it was," will-
ing
ing no longer
longer has anything
anything to
to propose.
propose. This "it
"it was" resists
resists
the willing
willing of of that
that will.
will. The "it "it was" becomes a a stumbling
stumbling
block for
block for all
all willing. It
willing. It is
is the block
block which the
the will
will can no
longer budge.
longer budge. Then the "it
"it was" becomes the
the sorrow and
despair
despair of all
all willing which,
willing which, being being what it
it is, always
is, always wills
wills
forward,
forward, and is is always
always foiledfoiled by by the
the bygones
bygones that that lielie fixed
fixed
finnly
firmly in the past. past. Thus the "it "it was" is is revolting
revolting and con con-
trary
trary to
to the will.
will. This is
is why
why revulsion
revulsion against
against the
the "it
"it was"
arises in the will
arises will itself
itself when it it is
is faced
faced with this this contrary
contrary
"it
"it was." But by by way
way of this
this revulsion,
revulsion, the
the contrary
contrary takes takes
root within willing willing itself.
itself. Willing endures
Willing endures the the contrary
contrary
within itself
itself as as a heavy burden;
heavy burden; it
it suffers
suffers from it-that
it that is,is,
the will
will suffers
suffers from itself. itself. Willing appears
Willing appears to
to itself
itself as
as this
this
 PART 1I
PART 93
5

suffering
suffering from the the "it
"it was,"
was/* as the suffering
as the suffering from the the by
by-
gone,
gone, the
the past.
past. But what is
is past stems
past stems from the
the passing.
passing, The
will-in
win in suffering
suffering from this passing, yet
this passing, yet being
being what it it is
is
precisely
precisely byby virtue
virtue of
of this
this suffering--remains
suffering remains in
in its
its willing
willing
captive
captive toto the
the passing.
passing. Thus will itself wills
will itself wills passing.
passing. It It wills
wills
the
the passing
passing ofof its
its suffering,
suffering, and thus thus wills
wills its
its own
OV\'11 passing.
passing.
The will's
will's revulsion
revulsion against
against everyevery *4
"it
it was" appears
appears as as the
the
will
will to
to pass away,
pass away 7
which wills
wiUs that
that everything
everything be
be worthy
worthy of of
passing away.
passing away. The revulsion
revulsion arising
arising in
in the
the will
will is
is then
then the
the
will
will against
against everything
everything that passes-everything,
that passes everything, that that is,
is,
which comes to to- be
be out
out of of a coming-to-be, and endures.
a coming-to-be, endures.
Hence thethe will
will isis the
the sphere
sphere of representational ideas
of representational ideas which
basically pursue
basically pursue and set
set upon everything
upon everything that
that comes and
goes
goes and exists,
exists, in
in order
order to
to depose,
depose, reduce
reduce it
it in
in its stature
its stature
and ultimately
ultimately decompose
decompose it. it. This revulsion
revulsion within
within thethe will
will
itself, according
itself, according to
to Nietzsche,
Nietzsche, is
is the
the essential
essential nature
nature of
of
revenge.
revenge.
"This,
"This, yes,
yes, this
this alone is revenge
alone is itself: the
revenge itself: the will's
will's re
re-
vulsion
vulsion against
against time and its
its 'It
*It was'."
was (Thus
." (Thus Spoke
7

Spoke
Zarathustra, Part II,
Zarathustra, II, "On Deliverance.")
Deliverance.")

Revenge, however, never calls

Revenge, however, itself by
calls itself by its
its own name,
name,
least of all
least of all when it
it is
is in
in the act
act of
of taking revenge. Revenge
taking revenge. Revenge
calls
calls itself
itself "punishment."
'punishment." By
*

By this
this name it it endows its
its hostile
hostile
nature
nature with the the semblance of right and justice.
of right justice. It
It covers
covers
its
its revolting
revolting nature
nature with the semblance that
that it
it is
is meting
meting
out
out well-deserved
well-deserved punishment.
punishment.
"" 'Punishment'-that
'Punishment' that is revenge calls
is what revenge itself:
calls itself:
with
with a
a lying
lying word it
it counterfeits
counterfeits a
a good
good conscience"
conscience"
(ibid.).
(ibid.} .

This
This is not the
is not the place
place to
to discuss these words of
discuss whether these of
Nietzsche, on revenge
Nietzsche, revenge and punishment, revenge and suffer-
punishment, revenge suffer
ing, revenge
ing, revenge and deliverance
deliverance from revenge, represent
revenge, represent a
direct
direct confrontation
confrontation with Schopenhauer, indirectly one
Schopenhauer, and indirectly
94
94 WHAT
WHAT IS CALLED THINKING?
IS CALLED THINKING?
with
with allall world-denying attitudes.
world-denying attitudes. We We must turn turn our
our atten-
atten
tion
tion elsewhere
elsewhere to to see
see the
die full
full implications
implications of
of his
Ms thoughts
thoughts
about
about revenge,
revenge, and and to
to understand
understand where Nietzsche
Nietzsche is is really
really
looking
looking for
for deliverance
deliverance from
from revenge.
revenge. Then we shall be
shall be
able
able toto see
see within
within whatwhat limits
limits Nietzsche's
Nietzsche's thinking
thinking about
about
revenge
revenge is is moving. In
moving. In that that way,
way, thethe realm
realm of his thinking
of his thinking
as aa whole
whole will
will emerge
emerge more distinctly.
distinctly. Then it
it is
is bound to to
become
become clearclear in in what
what way Nietzsche,
way Nietzsche, while
while speaking
speaking of
of
revenge,
revenge, thinks
thinks about the the Being
Being of of beings
beings as as aa whole.
whole. It It is
is
bound to to become clear clear that
that Nietzsche
Nietzsche doesdoes in
in fact
fact think
think of of
nothing
nothing else else than the the Being
Being ofof beings
beings when he he thinks
thinks of of
the spirit
spirit of revenge
revenge and of
of deliverance
deliverance from revenge.
revenge. And
if
if all
all this
this isis so,
so, then Nietzsche's
Nietzsche's question
question about revenge,
about revenge,
rightly thought
rightly thought through, through, will
will lead us to the fundamental
lead us to the fundamental
position
position of of his
his thought,
thought, that
that is, into the heart and core of
is, into the heart and core of
his metaphysics.
metaphysics. Once we reach that heartland,
reach that heartland, we are are in
in
the realm from which the the words were spokenspoken: "The waste
: waste-
land grows
grows . . .."
. . "Now,
Now, ifif the spirit
spirit of
of revenge
revenge determines
determines
all thinking so far,
all thinking so far, and this
this thinking
thinking is is essentially
essentially aa form
form-
ing
ing ofof ideas,
ideas, then
then a long
long perspective
perspective is is bound to to open
open up up onon
the
the nature and essence of representational
representational ideas.ideas. We shall shall
have an open
have open view of of the
the area in which thinking
area in thinking so so far
far is
is
moving-even
moving even Nietzsche's
Nietzsche's own thinking.
thinking.
In order to to see
see how farfar Nietzsche's
Nietzsche's thought
thought about
about re re-
venge carries
venge carries metaphysically,
metaphysically, or or rather
rather how far far itit is
is car
car-
ried, we must note how he sees
ried, sees and
and defines
defines the
the nature
nature of of
revenge.
revenge. Nietzsche
Nietzsche says:
says:

"This, yes,
"This, yes, this
this alone
alone is revenge itself:
is revenge itself: the
the will's
will's re
re-
vulsion against
vulsion against time and its
its 'It
'It was'."
was'."
That aa description
description of
of revenge
revenge should
should stress
stress what
what is
is re
re-
volting
volting and refractory
refractory in
in revenge,
revenge, and
and thus
thus runs
runs counter
counter
to the
to the will,
will, seems
seems to
to be
be in
in the
the nature
nature of
of the
the case.
case. But
But Nietz
Nietz-
sche's thought
sche's thought goes
goes further.
further. He He does
does not
not say
say simply
simply: Re
Re- :

venge
venge is
is revulsion-just
revulsion just as
as we
we might
might describe
describe hatred
hatred as
as
 PABT II
PART 95
5

refractory
refractory and detracting.
detracting. Nietzsche
Nietzsche says: says: Revenge is is die
the
will's
will's revulsion.
revulsion. \Ve We have since noted that "will,"
since noted ""'-ill," in in the
the
language
language of
of modem
modern metaphysics,
metaphysics, does
does not
not mean only hu-
hu
man willing,
willing, but that that "will"
"will" and and "willing"
"willing" are are thethe name
of the Being
Being of
of beings
beings as
as a
a whole.
whole. Nietzsche's
Nietzsche's description
of revenge
revenge as as "the
"the will's
will's revulsion"
revulsion" brings brings revenge into into
relatedness with the
relatedness the Being
Being of beings. That this
of beings. this is
is so
so becomes
fully
fully clear
clear when we note
note what it
it is
is that
that the
the will's
mil's revulsion
revulsion
turns
turns against. Revenge
against. Revenge is--the
is the will's
will's revulsion
revulsion against time
time
its "It
and its "It was."
At first
first and second
second reading,
reading, and and eveneven still at at aa third
third
reading,
reading, this
this defmition
definition of
of the
the essential
essential nature
nature of
of revenge
revenge
will
will strike
strike us us asas surprising, incomprehensible, and ulti
surprising, incomprehensible, ulti-
mately arbitrary.
mately arbitrary. In
In fact,
fact, it
it must.
must It
It must do
do so
so as
as long
long as as
we overlook, first, the direction
overlook, first, the direction which the
the word "will"
"will" indi indi-
cates
cates here,
here, and then,
then, what the tenn "time" here
the term here means.
means. But
Nietzsche himself
himself givesgives an answer
answer to
to the
the question
question how he
conceives time's
time's essential
essential nature.
nature. He says says: Revenge
: Revenge is is "the
"
will's
will's revulsion againstagainst time and its
its 'It
*It was.'
was.' " We must
think through
through this this statement of of Nietzsche
Nietzsche with as as much
care
care asas ifif we were dealing with one of
dealing of Aristotle.
Aristotle. And as as
concerns the definition
definition of the essential
of the essential naturenature ofof time,
time, we
are
are indeed faced with a statement of of Aristotle.
Aristotle. Of course, course,
Nietzsche did not have Aristotle Aristotle in in mind when he wrote
down his his statement.
statement. Nor do we mean to suggest that
to suggest that Nietz
Nietz-
sche
sche isis beholden to to Aristotle.
Aristotle. A thinkerthinker is is not
not beholden
beholden to to aa
thinker-rather,
thinker rather, when he is
is thinking,
thinking, he holds
holds on to
to what
is
is to
to be thought,
thought, to to Being.
Being. Only insofar as
Only insofar as he holds
holds on to to
Being
Being can he be open
open to to the :influx
influx of
of the
the thoughts
thoughts which
thinkers
thinkers before
before him have thought. thought. This is is why
why it it remains
the
the exclusive privilege of
exclusive privilege of the greatest thinkers
the greatest thinkers to to let
let them
them-
selves
selves be influenced.
influenced. The small thinkers, by
small thinkers, by contrast,
contrast, merely
merely
suffer
suffer from constipated
constipated originality,
originality, and hence close close themthem-
selves
selves offoff against
against any any influx
influx coming
coming from afar.
afar. Nietzsche
Nietzsche
says: Revenge
says: Revenge is is "the will's
will's revulsion
revulsion againstagainst time . ..."
. ."
96 WHAT CALLED THINKING?
WHAT IS CALLED

He does not say: say: against

against something temporal; he does
something temporal j
does not not
say:
say against
: a
a
against specific specific characteristic
characteristic of
of time;
time$ he says flatly:
says flatly :

revulsion
revulsion against against time.time. Of course,
course, thethe words
words "and its 'It
its *It
"
was' "follow follow directly.
directly. That means,
means, does
does it
it not:
not against
:
against the
the
ic
"it it was" in in time.
time. We shall here be
shall here be reminded that that time time
includes
includes not not only
only thethe "it
"it was,"
was," but but also
also the
the "it
"it will
will be" and
the "it
"it isis now." Certainly.
Certainly. Time includes
includes not
not only the past
only the past
but alsoalso thethe future
future and the present. Nietzsche,
the present. Nietzsche, then, then, by by
stressing
stressing the
the "it
"it was,"
was/' does
does intend
intend time
time in
in a
a particular
particular
respect,
respect, and not not "time" as as such,
such, inin general.
general. But But what about about
"time"? After After all all it
it is
is not
not a a bundle
bundle in in which past past, future,
?
future,
and present
present are are wrapped
wrapped up up together.
together. Time is is not cage in
not aa cage in
which the the "no longer now,"
longer now," the
the "not
"not yet now,"
yet now/' and the
the
"now" are are cooped
cooped up up together.
together. How do do matters
matters stand
stand with with
"time"? They They standstand thus
thus : time goes.
: goes. And it goes in
it goes that it
in that it
passes
passes away.away. The passing
passing of
of time
time is,
is, of
of course,
course, a
a coming,
coming 7
but a coming
coming which goes, goes, inin passing away. What comes
passing away. comes in in
time never comes to to stay,
stay, but to
to go.
go. What comes in
in time
always
always bearsbears beforehand the mark of of going
going pastpast and passing
passing
away.
away. This is is why
why everything temporal
everything temporal is
is regarded simply
regarded simply
as
as what is is transitory.
transitory. This is
is why
why the
the "It
"It was" does
does not
not
mention just just one out of of time's three sectors.
time's three sectors. Rather: the the
true
true endowment which time gives leaves behind is
gives and leaves is what
has passed
passed away,away, the the "It
"It was." Time gives gives only
only what it it has,
has,
and it it has only what it
only it is
is itself.
itself.

Therefore,
Therefore, when Nietzsche says says that
that revenge
revenge is is thethe
will's
will's revulsion against against time and its
its "It
"It was,"
was," he does
does not
not
just single
just single out out some particular determinant of
particular determinant of time,
time, butbut he
describes
describes and defines defines time in respectrespect of of what distinguishes
distinguishes
it
it in itsits total
total time character.
character. And that that is is its
its passing
passing away.away.
The word "and" in Nietzsche's phrase "time
Nietzsche's phrase "time and its its 'It
'It
"
was' "is is not just
just aa conjunction
conjunction to
to add some particular;
particular; this
this
"and" here signifies signifies as as much as as "and that that means." Re Re-
venge
venge is
is the will's
will's revulsion
revulsion against time,
against time, and that
that means,
means,
against
against the passingpassing awayaway and its past.
its past.
 PAET
PART II 97
97

This characterization
TMs characterization of of time
time asas aa passing
passing away,
away, aa flow
flow-
ing away
ing away in
in succession,
succession, the
the emergence
emergence and
and fading
fading of
of every
that rolls
"now" that rolls past,
past, out
out of
of the
the "not
"not yet
yet now" into
into the
the
longer now";
"no longer now"; thethe characterization,
characterization, accordingly,
accordingly, ofof the
the
temporal
temporal as
as the
the transitory-all
transitory all this
this together
together is
is what
what marks
marks
the idea
the idea of
of "time" thatthat is
is current
current throughout
throughout thethe meta
meta-
physics
physics of
of the
the West.
West.

Summary and Transition

Summary Transition
"For that
that man be be delivered
delivered fromfrom revenge:
revenge: that that is for me
is for
the bridge
the bridge toto the
the highest hope.
highest hope. . .. .
."" .

Whether this this highest

highest hope hope ofof which NietzscheNietzsche is is think
think-
ing
ing still
still leaves
leaves room for
for hope,
hope, or
or whether it
it does
does not
not on the
the
contrary carry within itself the real
contrary carry within itself the real devastation, devastation, is
is some-
some
thing
thing we cannot make out out as
as long
long as as we fail fail to
to risk
risk crossing
crossing
over the
over bridge with Nietzsche.
the hridge Nietzsche. The crossing crossing over over the the
bridge, however,
bridge, however, is
is not just
just one step
step in
in Nietzsche's
Nietzsche's thought
thought
among
among many many others.
others. This crossing
crossing of of the
the bridge
bridge is is the
the one
one
real step, and here that
real step, that means always always the the sole
sole step,
step, of the
of the
entire
entire thinking
thinking in
in which Nietzsche's
Nietzsche's metaphysics
metaphysics is
is devel-
devel
oped.
oped. The purpose
purpose of the the present
present lecture is is to help us join
to help join
Nietzsche in
Nietzsche in this
this one stepstep of
of his
his thought.
thought. The bridge
bridge is
is the
deliverance
deliverance from revenge.
revenge. The bridge
bridge leads away
away from
revenge.
revenge. We ask:
ask: where? It
It leads
leads where there is
is no more

room forfor revenge.

revenge. That cannot be just just anyany place--nor
place nor is is it.
it.

The passage
passage across
across the
the bridge
bridge leads
leads us to
to the peak
peak of Nietz-
Nietz
sche's
sche's metaphysics.
metaphysics.
Deliverance
Deliverance from revenge remains from the
from revenge the outset
outset partly
partly
determined
determined by by what revenge revenge itself
itself is. is. For Nietzsche,
Nietzsche, re- re
venge
venge is is the
the fundamental
fundamental characteristic
characteristic of all all thought
thought so so
far.
far. That is to say:
is to revenge
say: revenge marks the manner in which
man so so far
far relates
relates himself
himself to to what is. is. Nietzsche thinks of

the
the nature
nature of of revenge
revenge in in the
the light
light of of this
this relation.
relation. Merely
Merely
by relating
by relating himself
himself to
to what
what is,
is, man places
places and faces
faces beings
beings
98
8 WHAT
WHAT IS CALLED THINKING?
IS CALLED THINKING?

in their
in their Being.
Being. Seen
Seen in
in the
the light
light of
of what
what is,
is, the
the facing,
facing, the
the
idea of
idea of beings
beings always
always goes
goes beyond
beyond beings.
beings. For
For instance,
instance,
when we are
when are facing
facing the
the cathedral,
cathedral, we
we are
are faced
faced not
not just
just with
with
a church, a building,
a church, a building, but
but with
with something
something that
that is
is present, in
present, in
its presence.
its presence. But But the
the presence
presence of of what
what is is present
present is is not
not
fmally and also something we face, rather
finally and also something we face,
rather it it comes
comes before.
before.
Prior to
Prior to all
all else
else it
it stands
stands before
before us, us, only
only we we do do notnot see
see itit
because
because we stand
stand within
within it.
it. It
It is
is what
what really
really comes
comes before
before
us. The facing,
us. facing, the the idea
idea of of what is, is, judged
judged from from what what is, is, is
is
always beyond
always beyond what is is-fLETcL.
perd. To have have seen this /tera,
seen this fLETcf, that
that
is,
is,
to
to have
have thought
thought it, it, is
is the
the simple
simple and
and thus
thus inexhaustible
inexhaustible
meaning of
meaning of all
all Greek
Greek thought.
thought. The idea idea of of what is, is, is
is in
in
itself metaphysical.
itself metaphysical. When Nietzsche Nietzsche thinksthinks of of revenge
revenge as as
the fundamental
the fundamental characteristic
characteristic of
of the
the way
way ideas
ideas have been
formed so
formed so far,
far, hehe thinks
thinks of of revenge
revenge metaphysically
metaphysically-that that
is, not only psychologically, not
is, not only psychologically,
not only
only morally.
morally.
In modern metaphysics,
In metaphysics, the Being Being of of beings
beings appears
appears as as
the will. "Willing
the will. "Willing is
is primal being," says
primal being," says Schelling. Schelling. Among
the
the long
long established
established predicates
predicates of of primal
primal beingbeing are are "eternity
"etemity
and independence
independence of
of time." Accordingly,
Accordingly, only
only that
that will is
will is
primal being
primal being which as
as will
will is
is independent
independent of
of time,
time, and
etemal.
eternal. But that that does
does not just just mean the the purely
purely external
indication that
indication that the the will
will occurs constantly
constantly and independently
independently
of
of time.
time. Eternal
Eternal will will doesdoes not mean only only a will will thatthat lasts
lasts
eternally:
eternally :it
it says
says that
that will
will is
is primal
primal beingbeing only
only when it
it is
is

eternal
eternal as as will.
will. And it it is
is that when,
when, as
as will,
will, it
it eternally
eternally wills
the
the etemity
eternity of of willing.
willing. The will will that
that isis eternal
eternal in this this sense
no longer
longer follows
follows and depends
depends on the temporal
the temporal in what it
in it

wills,
wills, oror in
in its
its willing.
willing. It It is
is independent
independent of time. And so so it
it

can nono longer

longer be affronted
affronted by
by time.
time.
Revenge,
Revenge, says says Nietzsche,
Nietzsche, is is the will's
wilFs revulsion.
revulsion. What is is

refractory
refractory in
in revenge,
revenge, what
what is
is revolting
revolting in
in it,
it, is
is not,
not, how-
how
ever,
ever, accomplished
accomplished merely merely by by aa willing;
willing} rather,
rather, it it is
is above

all
all related
related to to the
the will-in
will in metaphysical
metaphysical terms, terms, related
related to
to
particular beings
particular beings in
in their
their Being.
Being. That
That this
this is
is so
so becomes
 PAXT
PART I
I 99
clear
clear when we give give thought
thought to to what it is against which the
it is
revulsion
revulsion of revenge
revenge revolts.
revolts. Nietzsche says: Revenge is
says Revenge
: is the
will's
will's revulsion against
against time and its
its "It
"It was." What does
"time" mean here? Our closer reflection in
closer reflection in the preceding
preceding
lecture
lecture had this
this result:
result when Nietzsche,
:
Nietzsche, in in Ms
his definition
definition of of
the essential
essential nature of of revenge,
revenge, mentions time,
time, his
his idea
idea of
of
"time" isis that byby which the the temporal
temporal is is made the temporal.
temporal.
And what is is temporal?
temporal? We all
all know it
it without much cogi-
cogi
tation.
tation. We are unmistakably
unmistakably reminded of
of what it
it is
is when
we are
are told
told that
that someone's "time was up." up." The temporal
temporal is is
what must pass away.
pass away. And time is
is the
the passing away
passing away of
of what
must pass
pass away.
away. Tills
This passing
passing away away is is conceived
conceived more pre pre-
cisely
cisely as
as the successive
successive flowing
flowing away away of
of the "now" out of
of
the "not yetyet now" into
into the "no longer
longer now."
now/' Tiine
Time causes
causes
the passing
passing away
away of of what must pass pass away
away77 and does so so by
by
passing away
passing away itself;
itself -
yet
7 yet
it
it itself
itself can pass away
pass away only only if
if it
it
persists throughout
persists throughout all
all the passing
passing away.away. Time persists,
persists^
consists in
consists in passing.
passing. It is, in
It is in that
?
that itit constantly
constantly is is not.
not. This
is
is the
the representational
representational idea
idea of that characterizes
of time that characterizes the
the
concept
concept of "time" which is
is standard throughout
throughout the meta
meta-
physics
physics of the West.
 LECTURE
X
.--·
VVhat is
What is the
the origin
origin of this long
of this long familiar
familiar idea
idea of
of time as
as that
that
passes away,
which passes the temporal
away, the as what must pass
temporal as pass away?
away?
Did this
this definition
definition of time drop
of time drop out
out of
of the
the sky,
sky, like
like an
Absolute? Is
Is it
it obvious
obvious merely
merely because it
it has
has been current
current
for
for so
so long?
long? And how did did this idea of
this idea of time gain
gain currency?
currency?
How did it it get
get into the current of
of W estem
Western thought?
thought?
It
It is
is time,
time, it it is
is high
high time finally
finally to to think through
through thisthis
nature of of time,
time, and its its origin,
origin, so so that we may reach the
point
point where it it becomes clear that aH
clear that all metaphysics
metaphysics leaves
something
something essential
essential unthought:
unthought : its
its own ground and foun-
ground foun
dation.
dation. This is is the ground on which we have to to say
say that we
ground
are
are not yet truly thinking
yet truly thinking as
as long
long as
as we think only
only meta-
meta
physically.
physically. When metaphysics inquires into
metaphysics inquires into the nature of
time,
time, it
it will
will presumably,
presumably, will necessarily have to,
necessarily to, ask itsits

questions
questions in
in the way
way that is
is in keeping
keeping with its
its general
general
manner of inquiry.
inquiry. Metaphysics
Metaphysics asks: asks Tt
: ri TO 5v
OP (Aristotle)
(Aristotle) : :

what isis being?

being? Starting
Starting from being,being, it it asks
asks for the Being
Being of
beings.
beings. What in beings
beings is
is in being?
being? In what does the Being
Being
of beings
beings consist?
consist? With reference to
to time,
time, this
this is
is to
to say
say::
what of of time is is truly
truly in being?
being? In accordance
accordance with this
this
manner of inquiry,
inquiry, time is
is conceived as
as something
something that
that in
way is,
some way is, something
something that is is in being,
being, and so so the question
question
of its
its Being
Being is
is raised.
raised. Aristotle,
Aristotle, in his
his Physics,
Physics, IV,
IV, 10-14,
1014,
100
100
 PART
PART II 101
101

has given
has given aa classic
classic development
development of of this
this manner
manner of
of inquiry.
inquiry.
the answer Aristotle
And the Aristotle gave
gave toto the question of of the
the
essential nature
essential nature ofof time
time still
still governs
governs Nietzsche's
Nietzsche's idea of
of
time. All
time. All subsequent
subsequent conceptions
conceptions ofof time
time have
have their
their roots
in this
in this basic,
basic, Aristotelian
Aristotelian idea
idea of
of time,
time, which
which isis implicit
implicit in
in
thought. That does
Greek thought. does not
not exclude,
exclude, it
it includes
includes the
the fact
fact
that individual
that individual thinkers
thinkers such
such as
as Plotinus,
Plotinus, Augustine,
Augustine, Leib
Leib-
niz, Kant, Hegel,
niz, Kant, Hegel, and Schelling interpret
Schelling interpret the
the same situation
situation
in different
in different directions.
directions. What is is the
the situation
situation in in regard
regard to to
time?
time? What of
of time has being?
being? As soon
soon as
as metaphysical
metaphysical
thought
thought posesposes this
this question,
question, it
it has
has already
already decided
decided for itself
for itself
what it understands by
it understands by "in being,"
being/* and in
in what sense
sense it
it

thinks
thinks thethe word "being."
"being." "In
"In being"
being" means:
means : being present.
being present.
Beings
Beings are are more in being the
in being the more presentpresent they
they are. Beings
are. Beings
c"ome
come to to be
be more present,
present, the abidingly they
the more abidingly they abide,
abide, the
more lasting is. What in
lasting the the abiding
abiding is. time is
in time is present,
present, and
therefore
therefore of of the
the present?
present? Only Only the
the "now" is
is of
of the present
the present
time at at each given given moment. The future is
is the "not yet
yet
now";
now"} the past past is
25 the "no longer
longer now." The future is
is what
is
is still
still absent,
absent, the past past what is is already absent. In being,
already absent. being,
present
present in
in time at
at the given
given moment is only
is only that
that narrow
ridge
ridge of of the
the momentary
momentary fugitive fugitive "now," rising out of the
"now," rising
"not yetyet now" and falling away
falling away into the
the "no longer now."
longer
Today's reckoning in
Today's reckoning in sports,
sports, for instance,
instance, with tenths of
tenths of
seconds,
seconds, in in modern physics
physics even with millionths of seconds, seconds,
does not mean that
does that we have a keener grasp grasp of time,
time, and
thus
thus gain time;
gain time^ such reckoning
reckoning is
is on the contrary
contrary the surest
way
way to to lose
lose essential
essential time,
time, and so so to
to "have" always always lessless

time. Thought
time. Thought out out more precisely
precisely : the growing
:
growing loss loss of time
of time
is
is not
not caused
caused by by such
such a
a time reckoning-rather,
reckoning rather, this time
reckoning
reckoning began began at
at that
that moment when
when man suddenly
suddenly be- be
came
came un-restful
un-restful because he he had no more time. That mo- mo
ment is is the
the beginning
beginning of of the
the modern age. age.
What in in time
time is is in
in being,
being, present?
present? The "now" of the
given is in its
given moment.
moment. But But eacheach "now"
"now" is its present
present beingbeing by by
 102 WHAT
WHAT IS CALLEB THINKING?
is CALLED

virtue
virtue of of its
its passing.
passing. Future and past past areare not present, they
not present, they
are something
something of
of which we may
may never
never say simply
say simply that
that they
they
are being present.
being present. According According to
to Aristotle, therefore,
Aristotle, therefore, the the
future and the the past
past are
are a
a p:~
fw} ov
ov n
n,
7
and by
by no means an ow
ovK
ov,
OF, something
something that that is is entirely without being,
entirely without being, they
they areare some
some-
thing
thing that
that lacks
lacks presence.
presence. Augustine
Augustine says says exactly
exactly the the same
thing,
thing, for
for example,
example, in
in a commentary
commentary on the
the Thirty-Eighth
Thirty-Eighth
Psalm: Nihil de praeierito praeterito revocatur,
reuocatur^ quod quod futurum
futurum est^ est,
transiturum expectatur
expectatur (Nothing (Nothing of
of what has
has passed
passed will
will
be called
called back,
back, what is is ofof the future is
the future is expected
expected as as some
some-
thing
thing that
that will
will pass
pass by)
by) . . And later
later in
in the
the same passage,
passage, he
almost follows
follows Aristotle
Aristotle verbatim
verbatim when he says: says : et et est
est et
et
est (Migne,
non est IV,
(Migne, IV, 419a). 419a). The essential
essential nature
nature of
of time
time
is
is here
here conceived
conceived in in the
the light
light ofof Being
Being and, and, let
let us
us note
note itit
well,
well, ofof a totally
totally specific
specific interpretation
interpretation of of "Being"
"Being"-Being Being
as
as being present.
being present. This
This interpretation
interpretation of
of Being has
Being has been
been
current
current so so long
long that
that we regard
regard it
it as
as self-evident.
self-evident.
Since in all all metaphysics
metaphysics from the the beginning
beginning of of Western
thought,
thought, BeingBeing means being being present,
present, Being, Being, ifif it
it is
is to
to be
thought
thought in the highest
highest instance,
instance, must be thought
thought as
as pure
pure
presence,
presence, that
that is,
is, as
as the presence
presence that
that persists,
persists, the
the abiding
abiding
present,
present, the steadily
steadily standing
standing "now." Medieval thought thought
speaks
speaks of nunc stans. stans. But that that isis the
the interpretation
interpretation of of the
the
nature of eternity.
eternity.
Here let us recall
let us recall forfor a a moment the the explanation
explanation Schelling
Schelling
adds to to the
the statement
statement "willing"willing is
is primal being." He says
primal being." says
that among
among the predicates
predicates of
of primal
primal being being there
there are
are "eter-
"eter
nity,
nity, independence
independence of of time."
time."
If
If all metaphysics thinks of Bring
all metaphysics Being as as eternity
eternity and inde inde-
pendence
pendence of
of time,
time, it
it means precisely
precisely this:
this
: the
the idea
idea of
of beings
beings
sees them as
sees as in
in their
their Being
Being independent
independent of of time,
time, the
the idea
idea ofof
time sees
sees time in in the
the sense
sense of of aa passing
passing away.away. What must
pass
pass away
away cannot be the ground ground of of thethe eternal.
eternal. To be
properly beings
properly beings in their
their Being
Being means to
to be independent of
independent of
time in the sense sense of a passingpassing away.away. But what about
about that
that
 PART II
PART t03
definition,
definition, here left left unattended,
unattended, of of Being itself as as being
present,
present., even as as the enduring presence?
enduring presence? What about Being
as
as the being-present,
being-present, in in whose light light time was conceived as as
a passing away,
passing away, and even eternity
eternity as
as the
the present "now"? Is
Is
not this
this definition
definition of BeingBeing ruled
ruled by
by thethe view
view of
of presence,
presence^
the
the present-ruled,
present ruled, thatthat is,
is, by
by thethe view
view ofof time
time,? and
and ofof aa
time of such a nature as as we could
could nevernever surmise,
surmise, let let alone
alone
think,
think, with the help help ofof the
the traditional
traditional time time concept?
concept? What
about Being
Being and Time,
Time, then?
then? Must not
not one
one as much as
as as the
the
other, Being
other, Being as
as much as
as Time-must
Time not
must not both both become ques-
ques
tionable
tionable in in their
their relatedness, first questionable
relatedness,, first questionable and finally fmally
doubtful? And does does not this
this show,
show, then,then, that
that something
something was
left
left unthought
unthought at
at the
the very
very core
core of
of the
the defmition
definition which is
which is
regarded
regarded as
as guiding
guiding all
all Western metaphysics--something
metaphysics something
essential
essential in the the essential
essential nature
nature of of Being?
Being? The questionquestion
"Being
"Being and Time" points
points to
to what is
is unthought
unthought in
in all
all meta-
meta
physics. Metaphysics
physics. Metaphysics consists
consists of
of this
this unthought
unthought matter^matter;
what is is unthought in
unthought in metaphysics
metaphysics is is therefore
therefore not not aa defect
defect
of metaphysics.
of metaphysics. StillStill less
less may
may we declare declare metaphysics
metaphysics to to be
false,
false., or even reject
reject itit as
as a wrong
wrong turn,
turn, a
a mistake,
mistake, on the
the
grounds
grounds that it
it rests
rests upon
upon this
this unthought
unthought matter.
matter.
Revenge,
Revenge, for Nietzsche,
Nietzsche, is the will's
is the will's revulsion
revulsion against
against
time.
time. This now means: revenge revenge is
is the
the will's
will's revulsion
revulsion
against
against the passing
passing awayaway and what has passed passed away,
away, against
against
time and its its "It
"It was." The revulsionrevulsion turns turns not
not against
against thethe
mere passing,
passing, but against
against that
that passing
passing away away which allows
allows
what has passed
passed to to be only
only in the the past,
past, which lets lets itit freeze
freeze
in the finality
finality of this rigor
of this rigor mortis. The revulsion
mortis. revulsion of revenge
revenge
is
is against that time which makes everything dissolve
against everything dissolve in the
in the
"It
"It was,"
was," and thus makes passing pass
passing pass away. away. The revulsion
revulsion
of revenge
revenge is is not against
against the mere passing passing of of time,
time, but
against
against the time that
that makes the
the passing pass
passing pass away inaway in the
past,
past, against
against the "It "It was." The revulsion revulsion of of revenge
revenge re re-
mains chained to to this
this "It
"It was";
was"; just just as
as there
there lies
lies concealed
concealed
in all
all hatred the abysmal
abysmal dependence
dependence upon upon that
that from which
104
104 WHAT CALL ED THINKING?
IS CALLED T H I N KI N G?

hatred at
hatred at bottom
bottom always
always desires
desires to
to make itself
itself independent
independent
-but never can,
but never can, and can
can all
all the
the less
less the
the more it
it hates.
hates.
What, then,
What, then, is is the
the deliverance
deliverance from revenge, revenge, if if revenge
revenge
chains
chains man to to the
the arrested
arrested past?
past? Deliverance
Deliverance is is the
the detach
detach-
ment from what is is revolting
revolting to to the
the revulsion
revulsion of of revenge.
revenge.
Deliverance from revenge
Deliverance revenge is not liberation
is not liberation from all all will.
will.
For,
For, since
since will
will is
is Being,
Being, deliverance
deliverance as
as the
the annulment of
of
willing
willing would lead
lead to
to nothingness.
nothingness. Deliverance
Deliverance from re-
re
venge is
venge is the will's liberation
the wilFs liberation from what is is revolting
revolting to to it,
it, so
so
that the
that the will
will can
can atat last
last be will.
will.
At what point point is this "It
is this "It was" removed which is is always
always
revolting
revolting to
to the
the will?
will? Not when there
there is
is no longer any
longer any pass pass-
ing away
ing away at
at all.
all. For us
us men,
men, time
time cannot
cannot be
be removed. But
what is is revolting
revolting to to the
the will
will fades
fades awayaway when the the past
past does
does
not freeze
not freeze in.in the
the mere "It was," to
"It was," to confront
confront willing
willing in in fixed
fixed
rigidity.
rigidity. What is
is revolting
revolting vanishes
vanishes when the
the passing
passing is is
not just aa letting-pass
not just letting-pass in
in which the
the past
past sinks
sinks away
away into
into the
the
mere "It "It was."
was," The will will becomes free free from what revolts revolts it it
when it it becomes free free as as will, that is,
will, that is, free
free for
for the going in
going in
the passing
passing awayaway-but but the kind of
of going
going that
that does
does get
not get
away
away from the
the will,
will, but comes back, bringing
back, bringing back what is
is

gone.
gone. The will
will becomes free
free from its
its revulsion
revulsion against
against time,time,
against
against time's
time's mere past, past, when it it steadily wills the
steadily wills the going
going
and coming,
coming, this this going
going and coming coming back, back, of of everything.
everything.
The willwill becomes free free from what is revolting in the "It
is revolting "It
was" when it it wills
wills the the constant recurrence of every
constant recurrence every "It
"It
was." The will will isis delivered
delivered from revulsion when it it wills
wills the
constant recurrence
recurrence of of the same. Then the will will wills the
wills
eternity
eternity of of what is is willed.
willed. The will will wills
wills its
its own eternity.
eternity.
Will is is primal being.
primal being. The highest product
highest product of
of primal
primal beingbeing
is
is eternity.
eternity. The primal
primal being being of
of beings
beings is
is the will,
will, as
as the
eternally
eternally recurrent
recurrent willing
willing of
of the
the eternal
eternal recurrence
recurrence of
of the
same. The eternal eternal recurrence
recurrence of the same is
of the the supreme
is the supreme
triumph
triumph of the
the metaphysics
metaphysics of
of the
the will
will that
that eternally
eternally wills wills
its
its own willing. Deliverance from revenge is
willing. revenge is the
the transition,
transition,
 PART II
PAR.T 105
105

from the will's

will's revulsion
revulsion against
against timetime and its "It was/*
its **It was," to to
the
the will
will that
that eternally
eternally willswills the recurrence of
the recurrence of the
the same and
in
in this
this willing
willing wills
wills itself
itself as its own ground.
as its ground. Deliverance
Deliverance
from revenge
revenge is
is the transition
transition to
to the
the primal being
primal "being of all
of all
beings.
beings.
At this
this point
point a a remark must be be inserted
inserted which,
which, however
however,?
will
will have to to remain just just aa remark.
remark. As the the will
will ofof the
the eternal
eternal
recurrence of the same, same, the
the will
will can
can will
will in
in reverse.
reverse. For itit
will
will never encounter
encounter in in that direction any
that direction any fixed
fixed bygones
bygones
that
that it
it could no longer will.
longer will. The will will ofof the
the eternal
eternal recur
recur-
rence of the same frees frees willing
willing of
of any
any possibility
possibility to
to en-
en
counter anything
anything revolting.
revolting. For the
the will
will of
of the
the eternal
eternal
recurrence of of the
the same wills wills the reverse from the
the reverse the start
start and
entire--it
entire it wills
wills return
return and recurrence. Christian
recurrence. Christian dogma dogma
knows of of another
another way way in in which the the "It
"It was" may may be be willed
willed
back-repentance.
back repentance. But repentance repentance takes
takes man where it is
it is
meant to to take
take him,
hirn to?
to the
the deliverance
deliverance from the the "It"It was/*
was,"
only
only ifif it
it maintains its its essential relation to
essential relation to the
the forgiveness
forgiveness
of sin,
sin, and thus is is generally and from the
generally the outset
outset referred
referred
to
to sin.
sin. Sin,
Sin, however,
however, is is essentially different from moral
essentially different
failure.
failure. Sin exists
exists only
only in thethe sphere
sphere of of faith.
faith. Sin is is the
the lack
lack
of
of faith,
faith, the revolt
revolt against
against God as
as the
the Redeemer. If
If re-
re
pentance, joined
pentance, joined to
to the forgiveness
forgiveness of
of sin
sin and only
only that
that way,
way ?
can will
will the return of of the past, this will
past, this will of
of repentance,
repentance, seen
in
in the terms of thinking,
thinking, is is always
always determined metaphysi metaphysi-
cally,
cally, and is
is possible
possible only only that way-possible
way possible only by only by its
its
relation
relation toto the
the eternal
eternal willwill of the redeeming God. If
the redeeming Nietz-
If Nietz
sche
sche does
does not take take thethe Christian
Christian road of of repentance,
repentance, it it is
is
because of
because of his
his interpretation
interpretation of of Christianity
Christianity and what it it
means to to be a Christian.
Christian. This interpretation
interpretation in in turn is is
based on his his understanding
understanding of revenge and what it
of revenge it means
for
for all
all representation.
representation. And Nietzsche's
Nietzsche's interpretation
interpretation of
revenge is
revenge based on the
is based the fact
fact that he thinks of
thinks of all
all things
things in in
their
their relatedness
relatedness to to Being
Being as
as will.
will.
Deliverance from revenge revenge is is the
the bridge
bridge crossed
crossed by by him
 106
106 WHAT
WHAT IS CALLED THINKING?

goes across.
who goes across. Where does
does he go,
go, he who goes across? He
goes across?
goes where there
goes there is no
is no more room for
for revenge
revenge as
as the
the revul
revul-
sion against
sion against merely passes
what merely passes away.
away. He who goes
goes across
across
goes toward the
goes toward will that
the will that wills
wills the
the eternal
eternal recurrence
recurrence ofof the
the
same,
same, toward the will which, being
the will which, heing this
this will,
will, is
is the
the primal
primal
being of
"being of all beings.
all,
beings.
The superman
superman surpassessurpasses man as as he is is by
by entering
entering into into
the relatedness
the relatedness to to Being--Being
Being Being which, which, as
as the
the will
will of
of the
the
eternal recurrence
eternal recurrence of
of the
the same, eternally
same, eternally wills
wills itself
itself and
nothing else·.
nothing else. The superman
superman goes goes toward the the eternal
eternal recur
recur-
rence of
rence of the
the same,
same, because
because that
that is
is where his
his essential
essential nature
nature
is rooted. Nietzsche
is rooted. Nietzsche casts casts the superman's being
the superman's being in in the
the figure
figure
of Zarathustra. Who is
of Zarathustra. is Zarathustra?
Zarathustra? He is is the
the teacher
teacher of of
the eternal
the eternal recurrence
recurrence of
of the
the same.
same. The metaphysics
metaphysics of
of the
the
Being of
Being of beings,
beings, in in the
the sense
sense of of the
the eternal
eternal recurrence
recurrence of of
the
the same,
same, is
is the
the ground
ground and foundation
foundation of
of the
the book Thus
Spoke Zarathustra. Even in
Spoke Zarathustra. in thethe early
early drafts
drafts for for Part IV
and the
the conclusion
conclusion of of the work,
work, datingdating from 1885, Nietz-
1885, Nietz
sche says
sche says it
it clearly
dearly (WW XII, 397, 599,
XII, 597, 599, 401) 401) : : "Zara-
"Zara
thustra proclaims the
thustra proclaims the doctrine
doctrine of of recurrence."
recurrence." "Zara "Zara-
thustra,
thustra, out
out of
of the
the superman's
superman's happiness,
happiness ,
tells
tells the
the secret
secret
that
that everything
everything recurs."
recurs."
Zarathustra
Zarathustra teaches teaches the doctrine doctrine of of the
the superman
superman be be-
cause
cause he is is the teacher of the eternal
the teacher recurrence of the
eternal recurrence of the same.
Zarathustra
Zarathustra teaches teaches both doctrines
doctrines "at "at once" (XII, (XII, 401),
401),
because in in their
their essence
essence they belong together.
they belong together. Why Why do they
they
belong together?
belong together? Not because they
they are
are these
these particular doc-
particular doc
trines,
trines, but because
because in
in both doctrines
doctrines there
there is
is thought
thought at
at the
same time that which belongs together from the
belongs together the beginning
beginning
and thus inevitably
inevitably must be thought together-the
thought together the Being Being
of
of beings
beings and its
its relatedness
relatedness to
to the
the nature
nature of
of man.
But this
this relatedness
relatedness of of Being
Being to nature, as
to man's nature, as the
the
relation of that nature to to Being,
Being, has not not yet
yet been given given
thought
thought in respect
respect of
of its
its essential
essential nature and origin.
origin. Hence
we are still
still not ableable even to to give
give to to all
all this
this an adequate
adequate and
 PART II
PAB.T 107
107

fitting
fitting name.
name. But
But because
because the
the relation
relation between
between Being and
and
human
human nature carries
nature aH things,
carries all things, in
in that
that it
it brings Being's
brings
appearance
appearance as as well
well as as man's
man's essential nature nature to to fruition,
fruition,
therefore
therefore the the relation
relation must must fwd find expression
expression at
at the
the very
very be--
be
ginning
ginning of
of Western
Western metaphysics.
metaphysics. The relation
relation is
is mentioned
mentioned
in the principal
principal statements
statements made by
in by Parmenides
Parmenides and and Hera-
Hera-
clitus.
ditus. What they
they tell tdl usus does
does notnot just
just stand
stand at the begin-
at the begin
ning,
ning, it it is
is the
the beginning
beginning of of Western thought thought itself-a
itself a
beginning
beginning that we still
still conceive
conceiye in
in an all
all too
too artless,
artless,
all
all too
too
uninitiated fashion,
fashion, only only as as a
a part
part of
of history.
history.
Both Nietzsche's
Nietzsche's doctrinedo-ctrine of of the
the eternal
eternal recurrence
recurrence of of
same, and his
the same, his doctrine
doctrine of of the
the superman,
superman, must
must be
be traced
traced
back in thought
thought to to the
the relation between Being
relation between Being and and human
nature,
nature, so that
that we can
can give thought
give thought to
to both
both on
on their own
their
doubt-provoking
doubt-provoking common grounds.
grounds. Only then can we fully
Only then can fully
fathom what it it means to to say
say that Nietzsche's interpretation
that Nietzsche's interpretation
of the nature of of revenge
revenge is is metaphysical. The nature
metaphysical. nature of of
revenge
revenge as
as will,
will, and as
as revulsion
revulsion against
against the
the passing away,
passing away,
is conceived in the
is the light
light of of will
will asas primal
primal being
being--the will
the will
wills itself eternally
which wills itself eternally as the eternal
as the eternal recurrence
recurrence of of the
the
same.
same. This is is the thought
thought which carries carries and and determines
determines the the
inner movement of
inner of the
the work Thus Spoke Spoke Zarathustra.
Zarathustra. The
work moves in in the
the style
style of of aa steadily
steadily increasing
increasing hesitation
hesitation
and ritardando.
and ritardando. That style style is is not
not aa literary
literary device;
device; it it is
is
nothing less
nothing less than the thinker's
the thinker's relatedness
relatedness to to the
the Being
Being of of be
be--
ings, which must find
ings, find expression.
expression. Nietzsche
Nietzsche had had the the thought
thought
of the
of the eternal
eternal recurrence
recurrence of of the
the same
same even even when he he wrote
wrote
his Joyful
his Joyful Knowledge,
Knowledge, published published in in 11882.
882. In In thethe next-to-
next-to-
last section
last (541), "The Greatest
section (541) ,
Greatest Stress/'
Stress," the the thought
thought is is
expressed for
expressed for the
the first
first time$
time; thethe last
last section,
section, "Incipit
"lncipit trag-trag-
already includes
oedia," already
oedia" includes the the beginning
beginning of of the
the first
first part
part ofof
Spoke Zarathustra
Thus Spoke Zarathustra which which was was to to appear
appear thethe following
following
year. Yet,
year. Yet, inin this
this book,
book, thatthat sustaining
sustaining thought
thought is is not
not ex
ex-
pressed until Part
pressed until Part HI III-not that Nietzsche
not that Nietzsche had had not not yet
yet
thought
thought of
of it
it when
when he
he wrote
wrote Parts
Parts II and
and II.
II. The
The thought
thought of of
 108 WHAT CALLED THINKING?
WHAT IS CALLED THINKING?
the eternal
eternal recurrence
recurrence of of the
the same is is mentioned immedi immedi-
ately
ately at
at the
the beginning
beginning of
of Part III,
III, in
in the
the second
second section
section
wMdi for
which for good
good reasons
reasons is is entitled
entitled "On
44
the Vision
On the Vision and the the
Riddle."
Riddle.' However,
7

However, the the preceding

preceding Part
Part II
II had concluded
concluded
with the
the section
section "The Stillest Hour," where it
Stillest Hour/' it says
says: "Then
:

it
it spoke
spoke to
to me again
again without voice:
voice : 'What
*
What do you matter,
you matter,
"
Zarathustra?
Zarathustra? Speak your
Speak your word and break!'"
break!' The thought
thought
of
of the
the eternal
eternal recurrence
recurrence of of the
the same is is Nietzsche's
Nietzsche's weight weight-
iest
iest thought
thought in in aa twofold
twofold sense;sense 5 it it is
is the
the most strenuous
strenuous to to
think,
tiiink, and it it has thethe greatest weight.
greatest weight. It
It is
is the
the heaviest
heaviest
thought
thought to to bear.
bear. And while we must guard guard in in every
every respect
respect
against taking
against taking this
this weightiest
weightiest thought thought of
of Nietzsche
Nietzsche too
too
lightly,
lightly, we still
still will
will ask:
ask: does
does the
the thought
thought of
of the
the eternal
eternal
recurrence
recurrence of of the
the same,
same, does does thethe recurrence
recurrence itself itself bring
bring
with it
it deliverance
deliverance from revenge? revenge?
There is is aa note which, to
note which, judge by
to judge by thethe handwriting,
handwriting,
dates
dates from 1885 or or at
at the
the latest
latest 1886,1886, with
with the (under
the (under-
scored)
scored) title
title "Recapitulation."
"Recapitulation." It
It is
is a
a resume and gathering
gathering
together
together of of Nietzsche's metaphysics
metaphysics and is is included in in The
Will to
to Power as as #617.
#617. It
It says:
says: "That everything
everything recurs recurs
is
is the extremest approximation
approximation of of aa world of of Becoming
Becoming to to
the world of of Being.~the
Being: the high point of
high point of meditation."
meditation."
But that highhigh point
point does not rise rise with clear,clear, firm outlines
outlines
into the brightness
brightness of
of translucent
translucent ether.
ether. The peak
peak remains
wrapped
wrapped in thick clouds-notclouds just for
not just for us,
us, but for for Nietz
Nietz-
sche's
sche's own thinking.
thinking. The reasons
reasons do not lie in any inability
lie in any inability
of Nietzsche,
Nietzsche, although
although his his various attemptsattempts to to demonstrate
demonstrate
that the eternal
eternal recurrence of the same was the
of the the Being
Being of of all
all
becoming
becoming led
led him curiously astray.
curiously astray. It
It is
is the
the matter
matter itself
itself
which is is named by the
by the term "the eternal eternal recurrence
recurrence of of the
the
same" that is is wrapped
wrapped in a
a darkness
darkness from which even
even
Nietzsche had to to shrink back in terror. In the-
in terror. the· earliest
earliest pre
pre-
liminary
liminary sketches for
sketches for Part IV of of Thus Spoke Spoke Zarathustra
Zarathustra
there isis found a notation which truly contains
truly contains the the motto
motto
for the kind of writingswritings that Nietzsche
Nietzsche himself
himself published
published
after Zarathustra.
Zarathustra.
 FART II
PART 109
u
There it it says:
says: "We We diddid create
create the the heaviest
heaviest thought-
now let let us create
create the beingbeing to
to whom it
it be light
will be
will light and
blissful! ....
blissful! . . To celebrate
celebrate the future, not
the future, not the
the past.
past. To
write the mythosmythos of the future!
the future! To live in hope! Blissful
live in hope!
moments! And then to to draw the the curtain
curtain shut shut again,
again, and
turn our thoughts
tum thoughts to to firm
firm and present present purposes!"
purposes!" (XII, (XII,
400).
400) .

The thought
thought of the eternal recurrence of
eternal recurrence of the
the same re re-
mains veiled-and
veiled and not just just by by a
a curtain.
curtain. However,
However, the
the
darkness of of this
this last
last thought
thought of of Western metaphysics
metaphysics must
not mislead us, us, must not prompt prompt us us toto avoid
avoid itit by
by subter
subter-
fuge.
fuge. Fundamentally
Fundamentally there there are are onlyonly two subterfuges.
subterfuges.
Either we say say that
that this
this Nietzschean
Nietzschean thought thought of of the
the eternal
eternal
recurrence of of the
the same is is a kind of of mysticism
mysticism and does does notnot
belong
belong in the
the court
court of
of thought.
thought. Or else
else we say:
say : this
this thought
thought
is
is already
already as as old
old as as the
the hills,
hills, and amounts to to the
the cyclical
cyclical
world view,
view, which can be found in Heraclitus' fragments
in Heraclitus' fragments
and elsewhere. This second bit bit ofof information,
information, like like every-
every
thing
thing of its
its kind,
kind, says
says absolutely
absolutely nothing.
nothing. What good
good is is it
it
supposed
supposed to
to do us to
to ascertain
ascertain that
that some thought
thought can
"already"
"already" be found in in Leibniz,
Leibniz, or or even "already"
"already" in in Plato
Plato
-if if Leibniz' thought
thought and Plato's
Plato's thought
thought are
are left
left in
in the
same darkness as as this
this thought
thought that
that is
is allegedly
allegedly clarified
clarified by
by
such references!
references!
But asas concerns the first first subterfuge, according
subterfuge, according to to which
Nietzsche's thought
Nietzsche's thought of of the eternal recurrence of
eternal recurrence of the same
is
is a mystical
mystical fantasy:
fantasy The coming
:
coming age, age, in in which the essence
of
of modem
modern technology-the
technology the steadily rotating
steadily rotating recurrence of of
the same--will
same will come to to light, might
light, might have taught
taught man that
that
a thinker's
thinker's essential
essential thoughts.
thoughts do do notnot become in in any
any way way
less
less true
true simply because
simply because we fail
fail to
to think
think them.
With his his thought
thought of of the eternal recurrence of
eternal recurrence of the
the same,
same,
Nietzsche thinks
Nietzsche thinks what Schelling
Schelling speaks speaks of of when he tells tells us
that
that all
all philosophy
philosophy strivesstrives toto find
find thethe highest
highest expression
expression for
primal being
primal being as
as the will.
will. One thing remains,
thing remains, however, however, to
which everyevery thinker
thinker must give thought.
give thought. Nietzsche's
Nietzsche's at-
at-
1:10
110 WHAT
WHAT CALLED THINKING?
IS CAL&EB

tempt to think the

tempt the Being
Being of lyings
beings makes it it almost obtru
obtnl-
sively clear to
sively dear to us moderns that all thinking,
modems that all thinking, that
that is,
is, related-
related-
ness to
ness to Being
Being,? is
is still
still difficult.
difficult. Aristotle
Aristotle describes
describes this
this
difficulty as follows (Metaphysics,
difficulty as follows (Metaphysics, Ch. 1,
1, Bk.
Bk. 2, 993b)
2, 993b) : :

"(fx:rTTE.P yctp
yap ra T&y
TWP Fwerp8&>i>
VVKTt:pi.Swv O/A.JLWITCZ.
OJJ-JULTa irpos
'1Tp0S TO
t/>Eyyos EXE£ ro p.Ef!Tjp.{.pav, oVrW Kat rTjs 7JJJ-ErEpas
·"'"-~ 0 o~ ,.. 7rpot;
POVS ' ra' 'T1J
,.. 'f'VCTE£
,/.... , A... , , ''
't'"IVI'> po5s -jrpos Ta T^ <^vcrt 'f'aPEpWTaTa
^arepcarara 'lTaVTWV.

eyes in
*4
uJust as it
Jnst as it is
is with bats
bats' eyes respect of
7
in respect of daylight,
daylight, soso it
it is
is
vision in
with our mental vision respect of
in respect of those
those things
things which are
by nature
by nature most apparent"
apparent" (that
(that isis,? the
the presence
presence ofof all
all that
that
is present)
is present) . The Being
Being
. of beings
beings is
is the
the most apparent;
apparent, and
yet,
yet ?
we normally
normally do not see
see it-and
it and if
if we do,? only
do only with
difficulty.
difficulty.
PART
·-·
TWO
 LECTURE
II
·-·
What isis called
called thinking?
thinking? The question question sounds
sounds definite.
definite. ItIt
seems unequivocal.
unequivocal. But even aa slight
slight reflection
reflection shows it
it to
to
have more than one meaning. meaning. No sooner sooner do do we askask the
the
question
question than we begin
begin to
to vacillate.
vacillate. Indeed,
Indeed, the
the ambiguity
ambiguity
of the question
question foils
foils every attempt to
every attempt to push
push toward the the
answer without some further preparation. preparation.
We must,
must, then,
then, clarify
clarify the ambiguity. The ambiguous-
the ambiguity. ambiguous-
ness of the question,
ness of question, "What is is called
called thinking?",
thinking?", conceals
several
several possible ways of dealing
possible ways dealing with it. it. Getting
Getting ahead of
ourselves,
ourselves, we may may stress
stress fourfour ways
ways in in which the question
question
can be posed.
posed.
"What is is called
called thinking?"
thinking?" says says for one thing, thing, and in
the
the first
first place:
place :what is
is it
it we call
caU "thought"
"thought" and "thinking,"
"thinMng,"
what do these
these words signify?
signify? What is
is it
it to
to which we give
give
the name "thinking"?
"thinking"?
"What is is called
called thinking?"
thinking?" says says also,
also, inin the second place
place ::

how does
does traditional
traditional doctrine conceive and define
doctrine conceive define what we
have named thinking?
thinking? What is is it
it that
that forfor two and a half
thousand years
years has been regarded
regarded as
as the
the basic characteristic
basic characteristic
of
of thinking?
thinking? Why Why does the traditional
traditional doctrine
doctrine of thinking
of thinking
bear the curious title "logic"?
curious title "logic"?
"What is is called
called thinking?"
thinking?" says says further,
further, in the thirdthird
place: what are
place : are the
the prerequisites
prerequisites we need so that we may be
so that
113
115
 114 WHAT IS CALLED THINKING?

able to
able to think
think with
with essential
essential lightness?
rightness? What is
is called
called for
for on
part in
our part in order
order that
that we maymay each
each time
time achieve
achieve good
good
thinking?
thinMng?
u
"What is called
called thinking?"
thinking?" says says finally,,
finally, in in the
the fourth
What is
place:
place :what is
is it
it that
that calls
calls us,
us, as
as it
it were,
were, commands to
us to
think? What is
think? is it
it that
that calls
calls us
us into
into thinking?
thinking?
These are
These are four
four ways
ways in in which we can can ask
ask the
the question,
question,
and bring
bring itit closer
closer to to anan answer by by corresponding
corresponding analyses.
analyses.
These four ways of
four ways of asking
asking the
the question
question are
are not just super-
just super
ficially strung together.
ficially strung together. They They are
are all
all interrelated.
interrelated. What is
is

disturbing
disturbing aboutabout the the question, therefore, lies
question, therefore, lies less
less in
in the
multiplicity
multiplicity of
of its
its possible
possible meanings
meanings than in
in the single
the single
meaning
meaning toward which all
all four
four ways
ways are
are pointing.
pointing. We must
consider whether only
consider whether only one of the four
of the four ways
ways is is the
the right
right one,
one,
while the
while the others
others proveprove to to bebe incidental
incidental and untenable;
untenable; or or
whether allall four
four of of them are are equally necessary
equally necessary because
because they
they
are
are unified
unified and of of a a piece.
piece. But how are are they
they unified,
unified, and
by
by what unity?
unity? Is Is oneness added to to the
the multiplicity
multiplicity of of the
four ways
ways as as a fifth
fifth piece,
piece, like
like a roof
roof to
to four walls?
walls? Or does
does
one ofof the
the four ways ways of
of asking
asking the
the question
question take
take prece-
prece
dence? Does this this precedence
precedence establishestablish a a rank order within
the group
group of of questions?
questions? Does the rank order order exhibit
exhibit a struc
struc-
ture
ture by
by which the four ways
ways are
are coordinated
coordinated and yet sub-
yet sub
ordinated
ordinated to
to the one that
that is
is decisive?
decisive?
The four ways ways we have mentioned, mentioned, in in which the the ques
ques-
tion "What is
tion is called
called thinking?"
thinking?" may
may be asked,
asked, do not stand
stand
side
side by
by side,
side, separate
separate and unrelated. They They belong
belong together
together
by
by virtue
virtue of
of a union that
that is
is enjoined
enjoined by by one of the four
of the
ways.
ways. However,
However, we must go go slow,
slow, one step step at
at a time,
time, if if we
are to
to become aware how this this is is so.
so. We must thereforetherefore be be-
gin
gin our attempt
attempt with a statement which will
will at
at first
first remain
aa mere assertion.
assertion. It It runs:
runs :

The meaning
meaning of the question question which we noted noted in in the
the
fourth place
place tells
tells us how the question
question would want to
to be
be
first in
asked first in the decisive
decisive way.way, "What is
is called
called thinking-
thinking
what does call call for thinking?" Properly
thinking?" Properly understood, understood, the the
 PART II
PAl\T 115
115

question
question asks what it it is
is that
that commands us us to to enter into
thought,
thought, that calls
calls on us
us to
to think.
think* The tum
turn of
of phrase, "\Vhat
"What
does call
caU for thinking?,"
thinking?/' could
could of
of course
course intend
intend no more
than "what does does thethe term 'thinking'
linking signify to us?" But
1
signify to us?"
the question
question as as it
it is really asked,
is really asked, "what does does calcall forfor think-
ing
ing on our part?,"
part?/' means somethingsomething else.
else. It
It means:
means : what is is
it
it that directs
directs us into into thought,
thought, and gives
gives us
us directions
directions for
for
thinking?
thinking?
Accordingly,
Accordingly 7 does does thethe question
question ask ask what it it is
is that
that gives
gives
us the impetus
impetus to
to think on each
each occasion
occasion and with regard
regard to to
a particular
particular matter? No. The directions directions that that come from
what directs
directs us into into thought
thought are
are much more merely
than merely
the
the given impetus
given impetus to
to do some thinking.
thinking.
That which directs directs us us to
to think, gives us
think, gives us directions
directions in in such
such
aa way
way that
that we first
first become capable
capable of
of thinking,
thinking, and thus
thus
are
are asas thinkers, only
thinkers, only by by virtue
virtue of
of its
its directive.
directive. It
It is
is true,
true, ofof
u
course, that the question "What does
course, that the question What does call for thinking ?/ call for thinking?," T

in
in the sense of of "What calls calls on us us to to think?/'
think?," is is foreign
foreign to to
the common rmderstanding.
understanding. But we are
are all
all the
the less
less entitled
entitled
simply
simply to to overlook the fact that the
fact that the question
question "What is is
called
called thinking?"
thinking?" presents presents itself
itself at
at first
first quite innocently.
quite innocently*
It
It sormds
sounds as as if,
if, and we rmknowingly
unknowingly take take it it as
as if,
if, the ques
ques-
tion
tion merely
merely asked for more precise
precise information about what
is supposedly
is supposedly meant when we speak
speak of of such a thing
a thing as think-
as think
ing.
ing. Thinking
Thinking here appears appears as as a theme with which one
might
might dealdeal as as with any any other.
other. Thus thinking thinking becomes the
object
object of
of an investigation.
investigation. The investigation
investigation considers considers a
process
process that
that occurs
occurs in
in man. Man takes
takes aa special
special part part in in the
process,
process, in
in that
that he performs
performs the thinking.
thinking. Yet this
this fact, that
fact, that
man is is naturally
naturally the performer
performer of
of thinking,
thinking, need not fur-
fur
ther
ther concern the the investigation
investigation of of thinking.
thinking. The fact fact goes
goes
without saying.
saying. BeingBeing irrelevant,
irrelevant, it it may
may be left left out of of our
reflection
reflection on thinking.
thinking. Indeed,
Indeed, it
it must be left
left out.
out. For the
laws
laws ofof thought
thought are
are after
after all
all valid
valid independently
independently of
of the man
who performs
performs the the individual acts thinking.
of thinking*
acts of
But if if the
the question
question "What does
does call for
call thinking?" is
for thinking?" is
 116 WHAT
WHAT IS CALLED THINKING?
THJNltiNG?

asking what it
It is
is that first of
of all
all directs us to think, then we
us to
are
art asking for
for something that concerns ourselves because it it
calls upon us,
n$ upon our very being. It
?
is we ourselves to
It is to
whom the the question "'\Vhat is is called thinking-what does

call for
call for thinking?" is
is addressed directly. We '\Ve ourselves are are
in
in the
the text andand texture of the question. The question "What
of the "VVhat
calls on us us to
to think?" has has already drawn us us into the the sub-
stance of of the
the inquiry. We ourselves are are,? in
in thethe strict
strict sense
of
of the
the word, put pat in
in question by
by the
the question.
question. The question
question
"'\Vhat calls on us us to to think?"
think?" strikes us us directly,
directly, like
like a
lightning bolt. Asked in in this way,
way the?
the question
question "What"vVhat doesdoes
thinking call call for?"
for?" does more than merely merely struggle
struggle with an
object, inin the
the manner of of a
a scientific problem.
scientific problem.
This
This other formulation
formulation of of the question, which strikes
the question^ strikes usus
as
as strange, is is open
open toto the
the following
following immediate objection. objection.
The new meaning meaning of
of the
the question
question "VVhat
"What does
does call for
call for
thinking?"
thinking?" has
has been obtained
obtained here
here by arbitrarily forcing
by arbitrarily forcing on
the question a signification totally different from the
signification totally different the one
that all
all the world would attach attach to it it on hearing
hearing or or reading
reading
it.
it. This trick
trick is
is easily
exposed. It
easily exposed. obviously relies
It obviously relies on aa mere-
mere.
play
play with words.words. And the victim victim of of the
the play
play is is the
the word
which,
which as?
as the verb of of the question, sustains the
question, sustains the sentence
sentence
"What is
"VVhat called thinking?"
is called
thinking?" We are
are playing
playing with the
the verb
verb
"to call."
call."
One might
might ask,ask for instance:
?
instance: "What do do youyou call
call that
that
village
village up up there on the hill?"
hill?
1'
We want to
to know the
the name
of the village.
village. Or we may may ask:
ask: "What shall shall we call call the
the
child?" That says: says :what name shall
shall it
it bear?
bear? "What is
is called
called
thinking?"
thinking?" means, means then,
then what idea
? ?
idea shall
shall we form about about
the process
process to to which has been given given thethe name "thinking"?
"thinking"?
This is is how we understand the question if
question if we take take itit simply
simply
and naturally.
naturally.
But if
if we are to to hear the the question
question in in aa sense
sense which asks asks
for what it
for it is
is that directs
directs us us to think,7 we find
to think fmd ourselves
ourselves
suddenly compelled
suddenly compelled to
to accept
accept the
the verb
verb "to
"to call"
call" in
in a
a signifi-
signifi-
 PART
PAl\TII
II U7
117

cation that
that is
is strange
strange to to us
us,? or
or at
at least no longer familiar.
We
\Ve are
are now supposed
supposed to to use
use the
the word "to in aa sig-
"to call" in
nification which one might
nifieation might paraphrase approximately with
the verbs
the verbs "invite,
"invite, demand, direct." We
demand, instruct, direct." '\Ve call
call 0tt
on
someone
someone who is
is in
in our way
way to
to give way,
way, to
to make room.
But the
But the "call"
"call" does
does not
not necessarily
necessarily imply
imply demand, still less
command; it
command; it rather
rather implies
implies an anticipatory
anticipatory reaching out out
for something
for something that
that isis reached
reached byby our
our call,
call, through our call-
ing.
ing.
In the
In the widest
widest sense,
sense, "to
"to call"
call" means to set
to- in motion, to
set in to
get something
get something underway
underway-which which may may be be done in in aa gentle
and therefore unobtrusive
and therefore unobtrusive manner, manner, and in
in fact
fact is
is most read
read-
ily
ily done
done that
that way.
way. In the
the older
older Greek version
version of
of the New
Testament,
Testament, Matthew 8 :18,
8:18, we find:
find: ""'8
"18F ooJI' ~ c o
6 "''JlO'"~
Ifcrots
oxA.ov
OX^OF 'lTEpt dvrov EKEAElXTEJI
<2T/>i aln-Ov eceXewa' aCTeX&i?a:Tri>..(Niv cfe
ECS TO 'Uipa:v--Seeing aa
TO vlpav
large
large crowd around him, him, he calledcalled toto them to to go
go toto the
the other
other
aide." The Greek verb ~ei>..E"VEw
side." properly means to
/ceXafeo' properly get some
to get some-
thing
thing on the road, road to7
to get
get it underway. The Greek noun
it underway.

K€A.ev8ot;
fclXcvtfos means way.
way. And that
that the old
the old word "to "to call"
call" means
not
not soso much a a command as as a letting-reach,
letting-reach, that that therefore
therefore
the
the "call"
"call" has an assonanceassonance of helpfulness
helpfulness and complai-
complai
sance,
sance, is
is shown by
by the
the fact
fact that
that the
the same word in
in Sanskrit
still
still means something
something like
like "to invite."
invite."
The meaning
meaning of the word "call" which we have de-
of the de
scribed
scribed is is thus
thus not altogether It still
still is
altogether unfamiliar to to us. It is

unaccustomed
unaccustomed as as we
we encounter it it in
in the question
question "What
"'\Vhat is
is

called
called thinking-what
thinking what does does call for it?"
call for it?" When we hear that
question,
question, the the meaning
meaning of "call" in
of "call" in the sense of "instruct,
"instruct,
demand,
demand, allow
allow to
to reach,
reach, get
get on the way,
way, convey,
convey, provide
provide
with
with aa way"
way" does
does not
not immediately
immediately occur to us.
us. WeWe are not
so
so much at at home with these these meanings
meanings of the word that
that we
hear
hear them at at first,
first,
let
let alone
alone first
first of
of all.
all. We do not have the

habit,
habit, or or only
only just
just barely,
barely, of of using
using the word "call" "call" in in this
this
sense.
sense. And
And so so it
it remains
remains unfamiliar to us. us. Instead,
Instead, we fol- fol

low
low the the habitual
habitual signification
signification of
of the
the verb "to call,"
call," and
 t18
IIS IS CALLED THYNKIN6?
WHAT Ill THINitiNG?

mostly stay within it, not giving it

lt not
t
it much thought. "To **T0 call"
just rimply means to 10 give this 0r or that name. lii In that signifi-
cation, the llie word is is current among us. us. And why do we
prefer the the customary meaning, even unknowingly? Pre-
sumably becau.o;e the the unaccustomed and apparently uncus-
tomary signification of of the
the word "to "to calP
call" isis its
its proper one: :

the one
thft on* that is Is innate to to the
the word, and thus remains the the
only one--for from its Its native realm stem all all the
the other.
"To
**Tf> call,"
tall/* inia short, means **to "to command/'
command," providedprovided we
hear this word, too, in in its
Its native, telling sense. For "to "to
command" basically means, not not toto give commands and
orders, but but to to commend, entrust, give into safe-keeping, safe-keeping,
keep safE>ly. To call call means: to to call
call into
into arrival
arrival and pres- pres-
ence; to to address commendingly.
commendingly.
Accordingly, when we hear our question
hear our question "What is is called
called
thinking?" in in the
the sense that that it
it asks, What is is it
it that
that appeals
appeals
to us
to ms toto think?, we then are asking: What is : is it
it that
that enjoins
enjoins
our
mir nature to think,
to think, and thus
thus lets
lets our nature
nature reach thought,
thought,
arrive in in thinking, there to to keep it
it safe?
safe?
When we ask
'When ask in
ia this
this way
way we d, do, of
of course, use the
course, use the word
A
*to call"
"to call" in in a rather
rather unfamiliar signification.
signification. But it is
it is
unhabitual not because our spoken speech
spoken speech has
has never yet
yet
been at at home in in it,
it, but
but rather
rather because we are are no longer
longer at at
horne
home with this this telling
telling word, because we no longer
word, because longer really
really
live
live inin it.
it.

We turn back to to the originally habitual significance

originally habitual significance of of
the word "to call," call/
1
and ask:
ask : "What is
is it
it that
that calls
calls on us
us to
to
77
think?"
think?
Is
1$ this
this return a whim, whim, or playing
playing games?
games? Neither
Neither one
nor the other. If
the other. If we maymay talk
talk here
here of
of playing games
playing games at at all,
all,
it
it is
is not we who play play with words,
words, but the
the nature
nature of
of language
language
plays
plays with us, us not only
? only in this case, not
this case, not only
only now,
now, but but long
long
since
since and always.always. For language plays with
language plays with our speech
speech-it it

likes
likes to to let
let our speech
speech drift
drift away
away into
into the
the more obvious
obvious
meanings
meanings of words. It It is
is as
though man had to
as though to make an
 PAHY II
PAl\T 119
IIS

effort to live
live properly
properly with language. It It Is
is as
as though such
a dwelling were especially prone to to succumb to the danger
to the
of commonness.
of
The place of language language properly inhabited, and of of its
its
habitual
habitual words,
words is?
is usurped by common tenns. The common
usurped by
speech becomes the current oirre&t speech. We meet it on all
it on all sides,
and since
since itit is
is COIIllnon
common to to all,
all, we now accept it it as
as the
the only
standard.
standard. Anything
Anything that
that departs
departs from this commonness, in
in
order to to inhabit the formerlyformerly habitual proper speech of
of
language,
language, is
is at
at once considered
considered a
a violation of
of the
the standard.
It
It is
is branded as as a a frivolous
frivolous whim. All All this is in fact quite
is in
in
in order,
order, as as soon as as we regard
regard the
the common as the
as the only
legitimate standard,
legitimate standard, and become generally incapable of
of
fathoming
fathoming the commonness of
of the
the common. This
This flounder-
ing
ing in in a commonness which we haTe have placed
placed under the the
protection of so-called
protection so-called natural
natural common sense, is not aa:i-
is not
dental,
dental, nor are we free
free to
to deprecate
deprecate it.
it. This
This floundering
floundering in in
commonness is is part of the high and dangerous game and
part high dangerous game
gamble
gamble in which, which, by by the nature of of language
language, we are
?
are the
the
stakes.
stakes.
Is
Is it playing with words when we attempt
it playing attempt to to give
give heed
to this game
to this game of
of language
language and to
to hear what language
language reallyreally
says
says when it
it speaks?
speaks? If
If we succeed in
in hearing that,
hearing that, then
it
it may happen-provided
may happen provided we proceed carefully that we
proceed carefully-that
get
get more trulytruly to to the matter that is is expressed
expressed in in any
any telling
telling
and asking.
asking.
We givegive heed to to the real
real signification
signification of the word **to
of the "to
call,"
call/' and accordingly
accordingly ask
ask our question,
question, "What does
does think-
think
ing
ing call for?" in
call for?" in this
this way:
way: what is is it
it that
that directs
directs us intointo
thinking,
thinking, that that calls
calls on us to to think? But after after all,
all, the
the word
"to
"to call"
call" means also, also, and commonly,
commonly, to
to give
give a
a name to to
something.
something. The current
current meaning
meaning of
of the
the word cannot
cannot simply
simply
be pushed
pushed asideaside in in favor
favor of of the rarerare oneone, even though
?
though the the
rare
rare signification
signification may may still
still be thethe real one. That would be
real one.
an open
open violation
violation of
of language. Besides,
language. Besides, the the presently
presently more
 120
lit T 111 N :1. I :N G ?
W H AT IS C A L L ED TIIINKINC?

current signification of of the

the word '"call" is is not
not totally uncon-
nected andand unrelated to to the
the real
real one.
one. On the the contrary, the the
presently c.ustornary signification Is is rooted in in the
the other,
original, dt>tisive one. For, what is is itit that the the word **to "to
name'' tells us? us?
\\'hen we name aa thing, we furnish It it with a name. But
what about this this furnishing? After all all, the
7
the name is is not
not just
just
draped over
over thethe thing. On the the other hand, no one will will deny
that the
the name is is coordinated with the the thing as as an object. If If
we conceive the the situation in in this way, we turn the the name,
too,
too, into an
an object. We
'Ye see
see the
the relation between name and
thing as the
as the coordination of
of two
two objects. The coordination
in
in turn is is by
by way of an object, which we can
of an can seesee and con-con-
ceive and deal with and describe according according to to its
its various
various
possibilities. The relation between what is is named and its its
name can always be be conceived as
as a
a coordination.
coordination. The only
only
question is is whether this this correctly conceived coordination
correctly conceived coordination
will ever allow us, us, will allow us us atat all,
all, to to give
give heed to to what
constitutes the the peculiar property of of the
the name.
To
T0 name something-that is is to
to callcall it it by
by name*
name. More
fundamentally, to to name is is to call and clothe
to call clothe something
something
with aa word. What is is so
so called,
called, is
is then
then at
at the
the call
call of the
of the
word. What is called
is called appears as
as what is present,
is present, and in
in its
its

presence it it is
is brought into
brought into the keeping, it
the keeping ?
it is
is commanded
commanded, 7

called
called into
into the
the calling
calling word. So called
called by name,
by name, called called into
into
a presence,
presence, it
it in
in turn
tarn calls.
calls. It
It is
is named,
named, has
has the
the name. By
By
naming,
naming we call
?
call on what is is present
present to to arrive.
arrive. Arrive where?
That remains to to be
be thought
thought about. about. In any any case,case all
7
all naming
naming
and allall being named is
being is the
the familiar
familiar "to
"to call"
call" only
only because
because
naming
naming itself
itself consists in
consists by nature in the real calling, in
by nature the real calling, in the
the
call
call to
to come,
come in ?
in a a commending
commending and a
a command.
What is is called
called thinking?
thinking? At the outset we mentioned
the outset mentioned
four ways
ways to
to ask
ask the
the question.
question. We said
said that the way
that the listed
way listed
in the fourth place place is is the
the first, first in
first, first in the
the sense
sense of of being
being
 PART
PAl\T II
II i!
HU

highest in in rank since it it sets

sets the
the standard. ·when we under-
stand thethe question,
question, "What
"vVhat is is called thinking?," in in the
the sense
that it it is
is a question
a question about about what calls upon us us to to think, we
then havehave understood
understood the the word **to "to call"
caW' in in its
its proper sig-
nificance. That is
nificance. is toto say
say also : we now ask
: ask the
the question as as
it properly
it properly wants to
to be
be asked. Presumably we shall now
ahnost automatically
almost automatically get get to to the
the three remaining ways to to
ask the
ask question. It
the question. will therefore
It will therefore be be advisable 10 to explicate
the real
the real question
question aa little
little more clearly. clearly. It It inns:
runs: "What is is
it that
it that calls
calls on
on us
us to
to think?"
think?" What makes aa call call upon ms us that
we should
should thinkthink and, by thinking,
and, by thinking, be
be who we are?
are?
That which calls calls us us to think in
to think in this
this way
way presumably can
do
do soso only
only insofar
insofar as as the calling itself,
the calling itself, on its its own,
own, needs
thought.
thought. What calls
calls us us to
to think,
think, and thus
thus commands,
commands, that
is, brings
is, brings
our essential
essential nature into
into the
the keeping
keeping of
of thought,
needs
needs thinking
thinking because
because what calls calls us us wants
wants itself
itself toto be
thought
thought about accordingaccording to to its nature. What calls
its nature. calls on us to to
think,
think, demands for
for itself
itself that
that it
it be tended,
tended, cared
cared for,
for, hus-
hus
banded
banded in in its
its own essential
essential nature,nature, by by thought.
thought. What calls calls
on us to think,
us to think, gives
gives us food for thought.
for thought.
What givesgives us food for
for thought
thought we call thought-provok-
call thought-provok

ing.
ing. But what is
is thought-provoking
thought-provoking not
not just occasionally,
just occasionally,
and notnot just
just in
in some given given limited respect,
limited respect, but ratherrather gives
gives
food
food for for thought
thought inherently
inherently and hence from the start
start and
always--is
always is that that which is is thought-provoking per
thought-provoking per se. TMs is
$e. This is

what we call call most thought-provoking.

thought-provoking. And what it
it gives us
gives
to think
to think about,
about, the
the gift
gift it it gives
gives to to us,
us, is
is nothing
nothing less less than

itself-itself
itself itself which callscalls on us us toto enter
enter thought.
thought.
The question
question "What is
is called
called thinking?"
thinking?" asks asks for what
wants
wants to to be
be thought
thought about in in the pre-eminent
the pre-eminent sense: sense it
: it does
does
not
not just
just give
give usus something
something to to think about, about, nor only only itself,
itself,
but
but it it first
first gives thought
gives thought and thinking
thinking to us,
us, it
it entrusts
thought
thought to to us
us as
as our essential
essential destiny,
destiny, and thus first first joins
joins
and
and appropriates
appropriates us
us to
to thought.
thought.
122 IS CALL ED TTHINKING?
WHAT IS H INJt ING?

Summary and Tran..<dtion

The question "'What is Is called thinking?" can caa be be asked in in
four ways. It It asks: : \\
t1 . 'What is
. is designated by by the
the word "thinking?"
"thinking?"
2.
2* \Vhat does the the prevailing theory of of thought, namely
logic, understand by by thinking?
3.
5* What are are the
the prerequisites we need to to perform
perform think-think
ing
ing rightly?
4.
4. \\"hat is it that commands us to think?
·we
We assert: the : the fourth question must be be asked first.
first, Once

the nature of of thinking is is in question, the

in qwe$tion 7
the fourth
fourth is is the
the
decisive question. But this is is not
not to to say
say that
that the
the first
first three
three
questions stand apart, outside the the fourth. Rather,7 they
fourth. Rather they
point to to tl1e fourth. The first three
the fourth. tl1ree questions
questions subordinate
subordinate
themselves to the fourth
to the f which itself
itself determines
determines the the struc
struc-
ture within which the four ways ways of
of asking belong together.
belong together.
We might say
We say also: the fourth question
: question,y What is is it
it that
that
calls on us to think?,
to think?, develops explicates itself
develops and explicates itself in in such
a way that it it calls forth the the other three.three. But how the the four
four
questions belong
belong together
together within the the decisive
decisive fourth
fourth ques-ques-
tion, that
tion, that is
is something
something we cannot find fmd outout by
by ingenuity.
ingenuity. It It
must reveal itself itself toto us.
us. And it it will
will do so so only
only if if we let let
ourselves become involved
ourselves involved in the questioning
in die questioning of of the
the ques
ques-
tion. To do that,
tion. that, we must strike strike outout on aa way.way. The way way
seems to to be implicit
implicit in in the
the fact
fact that
that the
the fourth
fourth question
question is is
the decisive
the one. And the way
decisive one. way must set set out
out from this this ques
ques-
tion, since
tion, since the
the other
other three
three, too,
7 too, coine
come down to to it.
it. Still,
Still, itit is
is
not at aH certain whether we are
not at all certain whether are asking
asking thethe fourth
fourth question
question
in the
in the right
right way
way if if we begin
begin ourour questioning
questioning with with it. it.
The thingthing that
that isis in substance
substance and and byby nature
nature first,
first, need
need
not
not stand
stand at at the
the beginning
beginning--in fact, perhaps
in fact, perhaps it it cannot.
cannot. The
first and
first and the
the beginning
beginning are identical. We must therefore
are not identical. therefore
first explore
first explore thethe four
four ways
ways in in which
which the the question
question may may be be
 PAHT 11
PART II 123

asked. The fourth way way will probably prove to be decisive;

to be
yet another way
yet way remains unavoidable, which we must first
find and travel to get get toto the
the fourth, decisive one. This situa-
tion alone tells us that the for for usus decisive way of of asking 0or our
question, "What is is called thinking?," is is still
still remote and &d
seems almost strangestrange to
to us. It
us. It becomes necessary, then, first
to acquaint
to ourselves explicitly
acquaint ourselves explicitly with the the ambiguity of of the
the
question,
question, not only
only to give
give attention to
to that ambiguity as
as
such,
swch but also in order that
7
that we may may not not take it it 100
too lightJy7
as
as a mere matter of of linguistic
linguistic expression.
The ambiguity
ambiguity of the of the question
question "What is is called think-
ing?"
ing?" lies
lies in the ambiguity
ambiguity of
of the
the questioning verb "to"to
call."
call."
The frequent
frequent idiom "what **what we call" call" signifies: what we
have just
just said is meant in
said is in substance
substance in in this
this oror that wayway, is
7
is
to be understood this this way
way or that. Instead
or that. Instead of of "what we
call,"
call/' we also
also use
use the idiom "that
"that is
is to
to say."
say,"
On a day day of changeable
changeable weather,
weather, someone might might leave
leave aa
mountain lodge, alone,
lodge, alone, to
to climb a peak.
peak. He soon
soon loses
loses Ms
his
way
way in the fog fog that
that has suddenly descended. He has no
suddenly descended.
notion of what we call call mountaineering.
mountaineering. He does does not know
any
any of the things
things it
it calls
calls for,
for, all
all the
the things
things thatthat must be
taken into
into account and mastered.
A voice calls calls to
to us to to have hope.hope. It beckons us
It beckons us to hope,
to hope,
invites
invites us,
us, commends us, us 7 directs
directs usus to
to hope.
hope.
This town is is called
called Freiburg.
Freiburg. It
It is
is so named because
so because that
that
is what it
is it has been called.
called. This meansmeans: ther the t0wn
town hashas been
called
called toto assume this this name. Henceforth it it is
is at
at the
the call
call of
of
this
this name to to which it it has been commended. To caU is not
call is
originally
originally to to name,
name, but the other way way around : naming
: naming is is
a kind of of calling,
calling, in
in the
the original
original sense
sense of
of demanding
demanding and
commending. It
commending. It is
is not thatthat the call call has its its being
being in in the
name; rather
name$ rather every every name is
is a kind of
of call.
call. Every
Every call
call im-
im
plies
plies an approach,
approach, and thus, thus, of of course,
course, the the possibility
possibility of of
giving
giving a name. We might
might call
call a
a guest
guest welcome. This does
124
184 WHAT IS
is CALL ED THINK-ING"!

not
not mean that we attach to to him thethe name "\Velcome,"
"Welcome," but but
that we call call him to to come in and complete his
in and his arrival as as aa
welcome friend. In la that way, the the welcome-call of of the
the
invitation to to come in is nonetheless also an act
In is act of of naming, a
calling which makes the the newcomer what we cal call a guest
whom we are are glad to to see.
But calling is is something else than merely making a a
sound. Something else, again essentially different from
mere sound and mud noise, is is the
the cry.
cry. The cry cry need not not be aa call,
call,
but
but may be: fee the
: the cry
cry of
of distress. In In reality, the calling stems
the
from the tic place to to which the call goes out,
the call out. The calling is is
informed by by an
an original outreach toward.
toward. .. . . . . This alone
alone
is
is why the
the call
call can
can make a a demand. The mere cry cry dies
dies away
away
and collapses. It It can
can offer
offer no lasting abode abode to to either
either pain
pain
or
or joy.
}oy The call, by contrast, is a reaching, even if it
call, by contrast^ is a reaching, even if
it is
is
neither heard nor nor answered.
answered. Calling
Calling offers
offers an abode.
abode. Sound
and crycry and call must be clearly distinguished.
clearly distinguished.
The call is is the
the directive
directive which,
which in in calling
?
calling to to and calling
calling
upon, in in reaching out
out and inviting,
mvitiuag7 directs
directs us toward an
action or or non-action,
non-action, or or toward something
something even more essen- essen-
tial.
tiaL In every calling,
every calling^ a call
cal has already gathered.
already gathered. The call-
call
ing
ing is
is not a a call
cal that has gone
gone byby, 7
but one that
that has gone out
gone out
and as as such is is still
still calling and inviting; it
calling inviting; it calls
calls even if
if it
it

makes no sound.
sound.
As soon as as we understand the the word "to call" in
"to call" in its
its origi
origi-
nal root
root significance,
significance, we hear
hear the
the question
question "What is
is called
called
thinking?"
thinidng?" in in a a different way. We then
different way. then hear
hear thethe question
question: :

"What is is That which calls cals on us us to

to think,
think, in
in the
the sense
sense that
that
it originally
it
originally directs us to thinking
directs to thereby entrusts
thinking and thereby entrusts to to
us our own essential
essential nature as such-which
as such which is insofar as
is insofar as itit
thinks?"
What is is it
it that
that calls
calls on us to to think?
think? As we develop develop the the
question,
question, it
it asks:
asks: where does the calling
the calling come from that
that
calls on us to think? In
calls In what does this calling
does this consist? How
calling consist?
can itit make its its claim
claim on us? us? How does does the calling reach
the calling reach us?us?
 PAET
PAll. T II
II 125
125

How does it It reach do\-vn into our very nature, in in order to to

demand from us us that
that ourour nature be be aa thinking nature?
\Vhat is Is our
our nature?
nature? Can Can wewe know it it at all? If
at all? If there cancan be
be
no
no knowledge here, here, then in
in what way is
is our
our nature revealed
to us? Perhaps in
to us? in just
just this
this way,
way, and only in in this
this way,
way, that
we are
we are called
called upon
upon to
to think?
think?
"What is is it
it that calls
calls onon us to to think?"
think?" We find find that
that we
ourselves are are put
put in question,
question,, this
this question,
question^ as
as soon as
as we
tru.ly
truly ask it,it, not
not just
just rattle
rattle itit off.
off.
But from
from what other source source could
could the the calling into
thought
thought come than from
from something
something that
that in
in itself needs
thought,
thought, because the source
source of
of the
the calling wants to ID be
be
thought
thought about by
by its
its very nature,
very nature^ and not just
not just now and
then? That which calls calls on us us to
to think andand appeals to to us
us to
to
think,
think 7 claims thought
thought for for itself
itself and as own because in
its own,
as its ?
in
and byby itself
itself it
it gives food for
gives for thought-not
thought not just occasionally
occasionally
but now and always.
always.
What so givesgives food for thought thought is is what we call most
call most
thought-provoking.
thought-provoking. Nor does it
it give only
give only what always
always re re-
mains toto be thought about; it gives
thought about; it gives food
food forfor thought
thought in in the
the
much wider-reaching
wider-reaching and decisive sense that
decisive sense that itit first
first entrusts
entrusts
thought
thought and thinking
thinking to to us as what determines
determines our our nature.
nature.
 LECTURE

.-.
II
II

What is is most thought-provoking

thought-provoking gives gives food
food for
for thought
thought in in
the original sense that it it gives us
gives us over,
over, delivers
delivers us to
to
thought. This gift, gift, which gives
gives to
to us
us what is
is most thought-
thought-
provoking, is is the
the true
true endowment that that keeps itself
itself concealed
concealed
in
in our essential nature.
nature.
*
When we ask, then, then, .. What is
6
is it
it that
that calls
calls on us to to
think?,"
tfaixik?," we are looking both to what it
it is
is that
that gives
gives to
to us the
gift of this endowment,
endowment, and to ourselves,ourselves, whose nature lies lies
in being gifted
gifted with this
this endowment. We are capable
capable of of
thinking only
only insofar
insof ar as
as we are endowed with what is
is most
thought-provoking,
thought-provoking, gifted gifted with what ever and always always wants
to be thought
to thought about.
about.
Whether we are in any any given case capable
given case capable of of thinking,
thinking,
that is,
is whether we accomplish
7 accomplish it
it in
in the
the fitting manner,
fitting manner,
depends
depends on whether we are inclined to
to think, whether,
think, whether, that that
is,
is we will let
?
let ourselves
ourselves become involved
involved with the the nature
nature of of
thinking.
thinking. It
It could be that we incline
incline too
too slightly
slightly and too
too
rarely
rarely toto let
let ourselves become so involved. And that
so involved. that isis so
so not
because we are all all too indolent,
indolent, or
or occupied
occupied with other
other
matters and disinclined to to think, because the
think ? but because the involve
involve-
ment with thought
thought is is in itself
itself a a rare
rare thing,
thing, reserved
reserved for for
few people.
people.
What we have said must for the the moment be sufficient sufficient
explanation
explanation of the fourth way way in
in which we ask
ask the
the ques-
ques-
126
 PAHT II
PABT 17
127

tion "What is is called thinking?" in in the

the decisive way. How-
ever, our explanation has itself constantly been talking
about thinking. We already have, then, an understanding
of
of the
the words "thought"
"thought" and "thinking., in in their broad out-
lines, even if if it
it be only the vague meaning that by thinking
by
we understand something that is is done fay by an act act ofof the
the
human spirit.
spirit. We
"\-Ve speak of
of acts of
of will, but also of
of acts of
of
thought.
thought.
Precisely
Precisely when we ask, ask, "What is is it
it that calls on us us to
to
think?,"
think?,
15
we reflect
reflect not only
only on the
the source of
of the
the calling, but
with equal
equal resolution
resolution on what it it ca1ls on us us to
to do
do--we we rere-
flect
flect on thinking.
thinking. Thus,
Tfaus 7
when we are
are called upon, we are
are
not
not only
only commanded and called upon to
called upon to do something, but
that
that something
something itself
itself is
is named in
in the
the In the
call. In
call. the wording
of
of the
the question,
question, the
the word "think" is
is not
not just a
a sound. All of
All of
us
us have already
already had some ideas
ideas about
about the word "think,"
"think,**
however vague.
vague. True,True, all all of should be greatly
us should
of us greatly embar
embar-
rassed if
rassed if we had to to say,
say straight
7 straight out out and unequivocally
unequivocally, ?

what itit is
is that the verb "to think" designates* designates. But, But, luckily,
luckily,
we do not have to to say,
say y
we only
only are
are supposed
supposed to
to let
let ourselves
ourselves
become involved in in the
the question.
question. And if if we do,do, we are are
already asking:
already asking: what is
is it
it to
to which the
the word "thinking"
"thiaMng"
gives
gives aa name? HavingHaving started
started with the the decisive
decisive fourth
fourth quesques-
tion,
tion, we find
find ourselves involved
ourselves involved in in the first
first question
question as
as well.
well.
What is is it
it to
to which the word "thinking" "thinking" gives gives aa name?
We hear the the words "think," "thought," "thinking.**
"think/' "thought/'' "thinking." As
the saying
the saying goes,
goes? we attach
attach a meaning
meaning to to them. What comes
to
to our minds here is is at
at first
first fleeting
fleeting and blurred. Most of
blurred. of
the
the time,
time, we can leave
leave it
it at
at that.
that. It
It satisfies
satisfies the
the demands of
of
common speechspeech in
in usual
usual communication. Such communi-
communi
cation
cation does
does not want to to lose
lose time tarrying
tarrying over over the
the sense
sense ofof
individual
individual words.
words. Instead,
Instead words are
?
are constantly
constantly thrown
around on the cheap, cheap, and in
in the process
process are
are worn out.
out. There
is
is a
a curious
curious advantage
advantage in
in that.
that. With a worn-out language
language
everybody
everybody can talk
talk about everything.
everything.
But what if if we ask ask specifically
specifically what it it is
is to
to which the the
128
12S IS C ALL ED THINKING?
W H AT 18 T H I :S E. I N G ?

word, here the the word "thinking," gives aa name? Then we we

attend to to the
the word as as word. Thi# This Isis what happened earlier
with the the word **to .. to call." We 'We are
are here venturing into into thethe
gambling game of of language, where our our nature isis atat stake.
Nor can can wewe avoid that venture, once we ,,.e have become aware
that-and in in what way-thought and and poesy, each in in its
its
OV."'Il unmistakable fashion, ore the essential telling.
are the
According to to the
the common view, view, both thought and and poesy
use language merely as
ns as their medium and a means of a of ex-
ex-
pression, just just asas sculpture, painting, and and music operate
operate and and
express themselves in in the
the medium of of stone and wood and and
color and and tone. But But presumably
presumably stone and wood and color color
and tone, too,
and too, exhibit aa different nature nature in in art, once we get
art, once get
over seeing art art aesthetically,
aesthetically, that that is,
is, from the point
the point of view
of view
of expression and impression
of impression-the the work as as expression,
expression, and
the impression as
the experience.
as experience.
Language
Language is
is neither
neither merely
merely the the field
field of
of expression,
expression, nor nor
merely the the means of expression,
of expression, nor merely
merely the
the two
two jointly.
jointly.
Thought
Thought and poesy never just
just use
use language
language to
to express
express
themselves with its its help;
help; rather,
rather., thought
thought and poesy
poesy are in
are in
themselves the the originary,
originary, the essential,
essential, and therefore
therefore also
also
the
the final speechspeech that that language
language speaks through the
speaks through the mouth
of man.
of man.
To speakspeak language
language is is totally
totally different
different from employing
employing
language.
language. Common speech merely
speech merely employs employs language.
language. TMs
This
relation
relation to to language
language is
is just
just what constitutes
constitutes its
its common
common-
ness. because thought
ness. But because thought and, and, inin a different
different way
way poesy,
poesy, do
not employ terms but
not employ terms but speak words, speak words, therefore we are com-
pelled,
pelled, as as soon
soon as as wewe set
set out
out upon
upon a way way of thought,
thought, to give give
specific
specific attention
attention to
to what
what the
the word
word says.
says.
At
At first,
first, words
words may may easily
easily appear
appear to to be terms.
terjns. Terms,
Terms, in in
their
their turn,
turn, first
first appear spoken
appear spoken when they
they are
are given
given voice.
voice.
Again,
Again, this this is
is at
at first sound. It
first aa sound. It is
is perceived
perceived by by the
the senses.
senses.
What
What is is perceived
perceived by by thethe senses
senses is is considered
considered as as immedi-
immedi
ately given.
ately given. The
The word's
word's signification
signification attaches
attaches to
to its
its sound.
sound.
 PA IT
PART II
II 129
lit

That constituent of of thethe word-signification-cannot be be

perceived by by the
the senses. What 'What is is non-st-nsual in in the
the tenns is is
their sense, their signification. Accordingly, we speak of of
sense-giving acts that furnish the the word-sound ·with aa sense.
Terms thus become either full full ofof sense, or or more meaning-
ful. The terms
fuL terms areare like buckets
buckets or or kegs out out of
of which we can
scoop sense.
Our scientifically
scientifically organized
organized dictionaries list list these ves-
sels ofof sense
sense in in alphabetical
alphabetical order,
order?
each
each entered and dede-
scribed according
scribed according to to its
its two constituents,
constituents, sound-structure
and sense-content. When
and sense-content. VY"hen we are are specially
specially concerned with
what the the word teUs tells us,us we stay
7
stay \-vith our dictionaries.
This
This is is how things look at
things look at first. Indeed, this "at
first. Indeed, "at first"
first'' does
on
on the
the whole and from the
the start
start determine
determine the
the idea we have
of the usual ways of being concerned
of the usual ways of being concerned with the with the word. On the
the
strength
strength of of this
this idea,
idea, we then judge the
then judge the procedure
procedure of of any
thinking
thinking that
that is
is concerned
concerned with the
the word.
word. We judge
judge the the
procedure
procedure now favorably,
favorably, now unfavorably,
unfavorably ? but always
always
with
with reservations.
reservations. Whatever our our judgments
judgments may may turn turn out
out
to
to be,
be, they
they areare all
all baseless
baseless as as long
long as as it
it is
is not clear
clear byby what
they
they are
are supported.
supported. For they
they are
are in
in fact
fact supported
supported by that
by that
"at
"at first"
first" which looks looks on terms as as terms,
terms, not
not just
just atat first
first but
always,
always, which looks looks on them, them, thatthat is,
is, as
as kegs
kegs and buckets.
buckets.
What about this
about this much-invoked "at
"at first"{
first"?
What we encounter at at first
first is
is never what is is near,
near, but
always
always only only what is
is common. It
It possesses
possesses the
the unearthly
unearthly
power
power to to break
break us us of
of the
the habit
habit of of abiding
abiding in what is is essen-
essen
tial,
tial, often
often so
so definitively
definitively that
that we never come to abide any-
any
where.
When we hear hear directly
directly what is spoken directly,
is spoken directly, we do
not
not at at first
first hear the the words as terms, still
as terms, still less
less the terms as
mere sound.
sound. In In order
order to to hear the pure resonance of a mere
pure resonance
sound,
sound, we must first
first remove ourselves
ourselves from the the sphere
sphere
where speech
speech meets
meets with understanding
understanding or lack of under-
under
standing.
standing. We must disregard disregard all all that,
that, abstract
abstract from it, it, if
if
 130
150 WHAT CAll*E THINKING?
WHAT IS CALLED THINitiNG?

we
i%e are
are to10 extract, subtract only the the sound and resonance
from what is is spoken, if
If our ears are
are to catch this abstraction
to
by
fey itself, purely acoustkally. Sound, which in in the
the concep-
tual field of of this supposed "at first'' is
"at first" is regarded as as immedi-
ately given, is is an abstract construct that Is is at
at no time per-
ceived alone, by by itself, nor nor ever at at first, when we hear
something spoken.
Tht- supposedly purely sensual aspect of of the
the word-sound^
word-sound,
conceived as as mere resonance, is
is an abstraction. The mere
vibration is is always picked out
out only by
by an intennediate step
-by by that almost unnatural disregard. Even when we hear hear
speech in in a a language totallytotally unknown to to us,
us, we never hear
mere ~ounds as as a
a noise present only to
present only to our
our senses-we we hear
unintelligible words. words. But between the the unintelligible
unintelligible word word,7
and thethe mere sound grasped in acoustic abstraction^
in acoustic abstraction, lies lies an
aby~s ofof difference in in essence.
essence.
Nor
NOT are
are mere tenns
terms given
given atat first
first when we hear hear speech.
speech.
As hearers, we abide in in the sphere
sphere of of what is is spoken^
spoken, where
the voice
voice of of what is said rings without
is said without sound. sound. From this this
sphere, whose essential nature we have barely barely caught
caught sight
sight
of,
of y much less thoughtthought about, the words disclose
about, the disclose themselves
themselves
which speak in in what is is spoken,
spoken, and which simply
simply do* do not
not
stand
stand out
out individually.
individually.
vVords
Words are are not tenns,
terms and thus are
?
are notnot like
like buckets
buckets and
kegs
kegs from which we scoop
scoop a content
a content that that is there.
is there. Words are are
wellsprings
wellsprings that are found and dug dug up up in in the
the telling^
telling, well-
well-
springs
springs that
that must be found and dug dug up up again
again and again again,?

that easily
easily cave in, in, but that
that at times also-
at times also well
well upup when leastleast
expected.
expected. If
If we do not go
go to
to the spring
spring againagain and again, the
again, the
buckets and kegs stay empty,
kegs stay empty ?
or
or their
their content
content stays
stays stale.
stale.
To pay
pay heed to to what the words say say is is different
different in in essence
essence
from what it it first
first seems to to be,
be a mere preoccupation
?
preoccupation with with
terms. Besides,
Besides, to pay pay heed to what the the words
words say say isis par
par-
ticularly
ticularly difficult
difficult for us moderns,
moderns, because
because we find
find it
it hard
hard
to detach ourselves
ourselves from the the "at first"11 of
**at first of what is is common;
common;
and ifif we succeed for for once,
once, we relapse
relapse all
all too easily.
too easily.
 FABT II
PAllT 131
151

And so,so, even this

this excursus on OB word and terms will hardly
prevent
prevent our taking
taking the question,
question, "What is is called think-
ing?" meaning
ing?" meaning "What is
is it
it that
that the
the word 'thinking' calls
by name?,"
"by name?," at first
first in
in a superficial
superficial sense. The attempt to to
give
give heed to
to what the verb "thi.nk" us,? will strike us
tells us
"think** tells us as
as
an empty,
empty, pointless
pointless dissection
dissection of of terms
terms picked
picked at at random,
random,
whose significance
significance is is tied
tied to tangible subject
to no tangible subject matter.
There are reasons why why this
this stubborn appearance
appearance will will not
not
fade,
fade, reasons to which we must give
give attention
attention because
because they
deeply rooted and affect
are deeply affect every explication and discussion
every eicplication
of
of language.
language.
If
If we ask what the word "thinking" designates, we obvi
"thinking" designates, obvi-
ously
ously must go go back into
into the
the history
history of of the
the word "thinking."
"thinking."
In order to to reach thethe realm of speech from which the
of speech the words
words
"thought"
**thought" and "thinking"
"thinking" speak,speak, we must become involved
involved
with the history
history of of language.
language. That history history has has been made
accessible
accessible byby the scientific
scientific study
study of
of languages.
languages.
But attention to to what words tell tell us is is supposedly
supposedly the
decisive
decisive step
step and directive
directive on that that wayway of of thinking
thinking which
is
is known by philosophy. And can philosophy
by the name philosophy. philosophy be
based on the explication
explication of terms,
terms, that
that is,
is, on historical in
historical in-
sights?
sights? That would seem even less
less possible
possible than the
the attempt
attempt
to
to prove
prove the proposition
proposition "2 "2X2 =
X 2 = 4" by by an opinion
opinion pollpoll
which ascertains
ascertains that,
that, as
as far as
as can be observed,
observed, men do in-
in
deed always
always assert
assert that two times two equals equals four.
four.
Philosophy
Philosophy cannot be based based on historyhistory-neither
neither on the
science
science of history
history nor on any other science.
any other science. For every every scisci-
ence rests
rests on presuppositions
presuppositions which can never be established
established
scientifically,
scientifically., though
though they
they can be demonstrated philosophi philosophi-
cally.
cally. All
All sciences
sciences are
are grounded
grounded in
in philosophy,
philosophy, but not vice
versa.
versa.
According
According to to this
this reflection, philosophy is
reflection, philosophy is prevented
prevented
from securing
securing an alleged
alleged foundation for for itself
itself byby way of of
an explanation
explanation of
of the
the meaning
meaning of
of words. Such explanations
explanations
rely upon
rely upon the history
history of of language.
language. They They proceed
proceed histori
histori-
cally. Knowledge
cally. Knowledge of history,
history, like
like all
all knowledge
knowledge of
of matters
132
152 WHAT
WHAT IS CALLED THINKING? THINKING?
of fact,
fact, is
Is only conditionally certain, not not unconditionally.
AH such knowledge has
All has this limitation, that itsits statements
are
are valid only so
so long as
as no new facts
facts become known which
compel thethe retraction ofof earlier statements.
statements. But
But philosophy
philosophy
is that supra-historical
is knowledge
supra-historical knowledge which,
which, ever
ever since Des
since Des-
cartes,
cartes, claims unconditional
unconditional certainty
certainty for
for its
its tenets.
tenets.
This
This reflection, often
often advanced and seemingly
seemingly convinc-
convinc
ing,
ing, confounds various
various trains
trains of
of thought
thought and their
their various
various
levels.
levels. This
This lecture
lecture course
course need not
not untangle
untangle the
the confusion,
confusion,
since along
along its
its own way
way itit makes clear,
clear, though
though only in-
only in
directly,
directly, the
the relation philosophy and the
relation between philosophy the sciences.
sciences.

Summary
Summary and Transition
Transition
It
It takes
takes us
us aa while to to accept
accept the multiplicity of
the multiplicity of meanings
meanings of of
the
the question
question "What is
is called
called thinking?"
thibaking?" The question
question is is
fourfold.
fourfold. But it stems
it stems from a oneness, a simplicity.
oneness, simplicity. Accord
a Accord-
ingly, it
ingly, it does not break up
up into
into a a chance multiplicity.
multiplicity. Sim Sim-
plicity
plicity introduces measure and structure, structure, and also also initial
initial
power
power and endurance,
endurance, into into the f four
our modes in in which the the
question may
question may be asked.
asked. The decisive
decisive mode is
is the
the fourth:
fourth:
what isis it
it that
that calls
calls on us think? The calling
us to think? calling makes us us
think what is is most thought-provoking. The call
thought-provoking. call endows us
us
with thinking
thinking as as the dowry
dowry of our nature. nature. Through
Through the the call,
call,
then,
then, man is
is in a wayway already
already informed of of what thethe word
"thinking"
"thinking means. As soon as
1 '
as we ask ask the
the question,
question, "What
of that call
call which callscalls on us to think?," we find
to think?," find ourselves
ourselves
directed toward the question,
question, '"What
"What does
does the
the verb
verb
c
'to think'
to think'
tell
teJl us?" We can no longer longer use the
the word at
at random,
random, in
in some
signification picked
signification picked out of
of the
the air,
air, around which we then
then
build up
up a concept
concept upon upon which to
to construct
construct a
a theory
theory of of
thinking.
thinking. If
If we did, everything
did, everything would be abandoned to
to
caprice.
caprice. The
Hie call
call to think
think determines
determines what the the word "to "to
think"
think*' calls
calls for.
for. Yet the call call which commends our our nature
nature
to thought,
thought, is is not a constraining force.
constraining force. The call call sets
sets our
our
nature free,
free, so
so decisively
decisively that
that only
only the
the calling
calling
which
which calls
calls
 PART II
PAB.T II 155

on
on usus to
to think
think establishes
establishes the the free
free scope
scope of of freedom in in which
free
free human nature may may abide.
abide. The originary
originary nature of
of
freedom
freedom keeps keeps itself
itself concealed in
in the
the calling
calling by by which it
It is
Is
given
given to mortal man to
to think
think what is
is most thought-pro-
Nought-pro
voking.
voking. Freedom,
Freedom, therefore,
therefore, is is never
never something
something merely merely
human,
human, nor merely
nor merely divine;
divine 9 still
still less
less isis freedom
freedom the the mere
reflection of their belonging
belonging together.
together.
As soon as the call call calls
calls on us to to think,
think, it it has
has placed
placed at at
our call
call what it it calls
calls for--thinking.
for tMnMng. What is
is called
called for
for now
has aa name,
name, is is called
called thus and so. so. What is is that
that name which
names what is is called
called for?
for? Surely
Surely the the word "thinking."
"thinking."
However,
However, this this word "thinking," as
"thinking," as it it is sounded in
is sounded in
speech,
speech, obviously
obviously belongsbelongs to to one one particular
particular language.
language.
Thinking,
Thinking, however,however, is is aa matter
matter common to to all
all mankind.
mankind.
Now it it is
is impossible
impossible to
to glean
glean the
the nature
nature of
of thinking from
thinking
the mere signification
signification of
of one solitary
solitary word in one
in one parpar-
ticular language,
language, and then to
to offer
offer the
the result
result as
as binding.
binding,
Surely
Surely not. not. The only only thing
thing we can glean glean that
that way way is is that
that
something
something remains doubtful here. here. However: the the same
doubt affects the common, common, human, human, logical logical thinking
thinking-pro- pro
vided that henceforth we make up
vided up our minds no longer longer to to
ignore
ignore the fact
fact that
that logic,
logic, all
all that
that belongs
belongs to
to logos,
logos, is
is also
also
only a single
only single word in the the singular
singular and particular particular language
language
of the Greeks-and
Greeks and not just just in
in itsits sound structure.
structure.
What does this word "thinking"
does this "thinking" say? say? Let us us give
give close
close
attention to
attention to what the the words "thinking,"
"thinking," "thought""thought" have
to tell.
to telL With these these words something
something has has entered
entered language
language--
just of late,
not just late, but longlong ago.
ago. But though though it it entered
entered lan lan-
guage,
guage, it
it did
did not get through.
get through. It
It has
has gone
gone back
back into
into the
the
unspoken,
unspoken, so
so that
that we cannot reach it
it without some further
further
effort. In any
effort. any event,
event, if if we are
are to to give
give due attention
attention to to what
what
entered language
has entered language with the the wordswords "thought"
"thought" and
"thinking," we must go
"thinking," go back into into the the history
history of of language.
language.
One of of the ways
ways thatthat lead
lead there
there is is written
written history.
history. By By now
it is
it is a science,
science, in in our case
case the
the science
science of of philology.
philology.
However, attention
However, attention to to what
what the the words
words telltell isis here
here sup-sup-
134
154 WHAT CALLED THINKING?
WHAT IS CALLED THINKING?

posed to be a way for for us

us to 10 enter into thought. "Science **Science
does not
not think,"
think/* we said in
in an earlier lecture. Science does
not think in in the
the rense inin which thinkers think. Still, it it does
not at all follow that thinking need pay no attention to
at all to the
the
sciences. The statement "science does not not think'' is is not
not aa
license under which thinking is is free to to set
set itself up up out
out ofof the
the
blue, so to speak, simply by
so to by thinking something up.
up.
Yet we have placed thinking close to to poesy, and at at aa
distance from science. Closeness, however, however, is is something
essentially different from the the vacuous leveling of of differ-
differ-
ences. The essential closeness of of poesy and and thinking
thinking is is soso
far
far from excluding their difference
excluding their difference that, that, on
OB the
the contrary,
contrary, it it
establishes that difference
difference in in an abysmal
abysmal manner.
manner. This This is is

something we modernsmodems have have trouble understanding.

trouble understanding.
For us,
ns poesy
?poesy has
has long
long since
since beenbeen aa part
part ofof literature,
literature, and
thinking likewise.
likewise. We find find it fitting that
it fitting that poesy
poesy and its its
history
history areare dealt
dealt with inin literary history. It
literary history. foolish
It would be foolish
to find
to find fault
fault with thisthis situation,
situation, which has has reasons
reasons of of long
long
standing,
standing 7
or
or even to
to attempt changing
attempt changing it
it over
over night.
night. And
yet-Homer,
yet Homer ?
Sappho, Pindar,
Sappho Pindar, Sophocles,
7
Sophocles, are
are they litera-
they litera
ture? No! But that that is
is the wayway theythey appear
appear to to us,
us, and the
the
only
only way,
way, even
even when we are are engaged
engaged in
in demonstrating
demonstrating by
by
means of of literary history
literary history that
that these
these works of
of poetry really
poetry really
are
are not
not literature.
literature.
Literature
Literature is is what has been literallyliterally written
written down down, and
?

copied,
copied, with the the intent
intent that
that it it be
be available
available to to aa reading
reading
public.
public. In
In that
that way,
way, literature
literature becomes the
the object
object of
of widely
widely
diverging interests,
diverging interests^ which in
in turn
turn are
are once more stimu-
stimu
lated
lated by by means of
of literature--through
literature literary
through literary criticism
criticism
and promotion.
promotion. Now and then, then, an individual
individual may may findfind hishis
way
way out of of the
the literature
literature industry,
industry and find
?
find Mshis way
way reflec
reflec-
tively
tively and even edifyingly
edifyingly to to a poetic work
a poetic work; but
j
but that
that isis not
not
enough
enough to
to secure
secure for
for poesy
poesy the freedom of
of its
its natural
natural habi-
habi
tat.
tat. Besides,
Besides, poesy
poesy must first itself determine
first itself determine and reach reach
that
that habitat.
habitat.
 PART
PART II
II 155

The poesy
The poesy of
of the
the Occident
Occident and
and European
European literature are
are
two radically
two radically different
different essential
essential forces in our
forces in our history. Our
Our
ideas of
ideas of the
the nature
nature and
and significance
significance of
of literature are
are prob-
ably still
ably still totally
totally inadequate.
inadequate.
However, through
However, through literature,
literature, and and in in literature as as their
medium,
medium, poesy poesy and
and thought
thought and
and science
science are
are assimilated to
to-

one another.
one another. If If thinking
thinking is is set
set over
over against
against science,
science, it it looks
by scientific
by scientific standards
standards as as if if it
it were
were miscarried
miscarried poesy.poesy. If,If,
on the other hand, thinking
on the other hand, thinking knowingly knowingly avoids
avoids the
the vicinity
vicinity
of poesy
of poesy, it
?
it readily
readily appears
appears as as the
the super-science
super-science that would would
be more scientific
be scientific than
than all
all the
the sciences
sciences put put together.
together.
But precisely
But precisely because
because thinking
thinking does does not
not make poetrypoetry, but
7

is
is a
a primal telling
primal telling and speaking
speaking of
of language,
language, it
it stay
must stay
close to
close to poesy.
poesy. And since since science
science doesdoes not
not think,
think, thinking
thinking
must in
must in its
its present
present situation
situation give give to
to the
the sciences
sciences thatthat search
search-
ing
ing attention
attention which
which they
they are
are incapable
incapable of
of giving
giving to
to them-
them
selves.
selves.
In
In saying
saying this,this, we have mentioned only only thethe lesser
lesser re-
re-
latedness
latedness of of thought
thought to
to the
the sciences.
sciences. The essential
essential related-
related-
ness
ness is determined rather
is determined rather by by aa basic
basic trait of the modem
trait of modern era era
of
of which the the literature
literature we have referred referred to to also
also forms
forms aa
part. It might be briefly
part. It might briefly described
described as as follows:
follows that
: that which is, is,

appears
appears today
today predominantly
predominantly in
in that
that object-materiality
object-materiality
which
which is is established
established and maintained in power by
in power by the scien-
scien
tific
tific objectification
objiectification of of all
all fields
fields and areas.
areas. This materiality
materiality
does
does not not stem
stem from
from aa separate
separate and peculiar
peculiar power-bid on
power-bid on
the part of the
the part of the sciences,sciences, but from a fact
fact in the
the nature of
of
things
things that that we we moderns still still do not want to see.
to see. Three
propositions
propositions will
will serve
serve to
to indicate
indicate it.
it.

1.
1. Modern science science is is grounded
grounded in the nature of tech- tech
nology.
nology.
2.
2. TheThe nature
nature of of technology
technology is is itself
itself nothing
nothing technologi-
technologi
cal.
cal.

5. The
5. The nature
nature of of technology
technology is is not a a merely
merely human
fabrication
fabrication which,which, givengiven an
an appropriate
appropriate moral moral con-
 136
!5S WHAT
WIIAT IS CALLED THINKING?
TIIINKING?

stitution, could be be subduE-d by by superior human wis-

dom and judgment.
WE- do not not notice thE' thf scirntific-literary objectification of of
that which i!•, is, simply h£>caus£' we arP.
are immersed in
in it.
it. For
that same reason, the the rP.Iation of of thinking to to poesy and to to
science remains today utterly confused and in in essence con-
cealed, particularly since thinking itself is is least familiar
with thethe origin of of itsits own essential nature. It It would thus
be
be possible to to regard the the question "What "\Vhat is is called think-
ing?" merely as as aa well-chosen subject for for the
the educational
purposes of of aa lecture course. However, the the question "What"\Vhat
is
is called thinking?" is-if is If it
it is at all
is at all permissible to to put this
this
into words-a world-historical question. Usually, Usually, the the name
"world history"
history" signifies the the same thing as as universal
universal his-his-
tory. But in in our usage, the the word "world
"world history"
history" means the the
fatum that there w i.s world,
worldly and that man 25 is as
as its
its inhabitant.
inhabitant.
The world-historical
world-historical question,question^ "What is is it
it that
that calls
calls OB
on us
us
?t
to think?" ? asks: That which really
:
really is-in
is in what way
way does
does it
it

come to to touch the the man of of our

ant era?
era?
Our explication of of the
the question
question has has unexpectedly
unexpectedly driven driven
MS to
us to consider the relation relation of thinking to
of thinking science. We are
to science. are
prompted
prompted by by an obvious
obvious scruple,
scraple 7
which can be
be briefly
briefly ex-
ex
plained
plained as follows. The question
as follows. question "What"'What is is called
called think
think-
ing?" unexpectedly
ing?" unexpectedly assumes for
for us
us the
the mode we listed
listed inin
the first
first place,
place, which asks: asks what is
: is it
it to
to which we give give the
the
**
name "thinking"?
thinking**? As we pursue
pursue it,
it, we give
give attention
attention to
to
what the word says. says. This leads
leads us
us to
to the
the history
history of
of the
the
signification
signification of of terms.
terms. The history
history of of language,,
language, however,
however, is is
accessible
accessible only only byby historical
historical investigation.
investigation. And historical
historical
and philosophical
philosophical knowledge,.
knowledge, by by an ancient
ancient doctrine,
doctrine, areare
radically different
radically different from each each other.
other.
Our concern with what words tell tell us,
us, meanwhile,
meanwhile, would
secure solid
solid grounds
grounds for
for the ways of
the ways of thought. thought. But can can
thinking,
thinking, the philosophical,
philosophical, supra-historical
supra-Mstorical knowledge knowledge of of
eternal truths,
truths, ever be grounded
grounded on historical
historical findings?
findings?
 FART
PART II 137
157

This objection,
objection^ which threatens
threatens ourour entire enterprise even
in
in its
its first
first steps-how
steps how will
will we get
get itit out
out of
of the way? We
the way? \Ve dodo
not want at all all to
to get
get this
this scruple
scruple out
out of
of the
the way.
way. Let
Let us,
us,
meanwhile,
meanwhile^ permit
permit it it to
to stand
stand on thethe way
way on which it it comes
to meet us.
to us. For it it could be that this way
that this way isis no longer
longer aa way.
way.
Anyway,
Anyway, mightit
it might be considered advisable
advisable not
not to
to instigate a
a
long-winded
long-winded discussion
discussion of the
the relation
relation between philosophy
philosophy
and science,
science, until
until we have gone through at
gone through at least
least aa few steps
of
of the
the question
question "What is is called thinking?" And yet
called thinking?" yet that
question
question maymay even be such that it
it will
will never allow
allow us to
us to go
go
through,
through^ but instead
instead requires
requires that
that we settle
settle down and live
live
within it.
it.
 LECTURE
III
III

·-·
'\Vhile
While trying
trying to to attend to to what words can tell tell us,
us, we letlet the
relation to
to philology
philology remain an open question.
open question. The findings
findings
of philology
philology maymay in in any
any case
case give
give usus a clue
clue on occasion.
occasion. But
this does not mean that that the findings
findings of of philology,
philology, taken
taken in in
themselves as as the judgments of
the judgments of aa science,
science, must constitute
constitute
the foundations on which we proceed. proceed. Whatever philology
philology
has to say
say must first
first be given
given to
to it
it historically;
historically 9 it
it must have
reached philology
philology by
by pre-scientific ways leading
pre-scientific ways leading up up to
to the
history of language.
history language. Not until
until a history
history is
is already given,
already given,
and only
only then,
then, can the data of of that
that history
history become the the sub
sub-
ject matter of written history,
ject history, and even then the data data alal-
ways
ways remain by by their
their nature what they they are.
are. Here is is where
we take our clues.clues.
In order to
In to perceive clue, we must first
perceive a clue, first be listening
listening
into the sphere
ahead into sphere from which the due clue comes. To re re-
ceive a clue is
ceive is difficult,
difficult, and rare
rare--rarer
rarer the more we know, know,
and more difficult
difficult the more we merely merely want to to know. But
clues also have forerunners,
clues also forerunners, to to whose directives
directives we respond
respond
sooner and more easily,
sooner easily, because we we ourselves
ourselves can can help
help prepre-
pare them part
pare part of the way. way.
What is is it
it that isis named with the the words
words "think/*
"think," "think
"think-
ing," "thought"?
ing," "thought"? Toward what sphere
sphere of
of the
the spoken
spoken wordword
do they
do direct us? A thought
they direct thought-wherewhere isis it,
it, where
where doesdoes itit go?
go?
Thought
Thought is
is in
in need of memory,
memory, the
the gathering
gathering of
of thought.
thought.
138
138
 PART
PART II
II 139
13

The Old
The Old English
English thencan,
thencan, to to think,
think, and tlumcian, to to thank.,
are closely related;
are closely related; the
the Old
Old English
English noun for
for thought is
is

thane or
thane or thane
thonc--a thought, aa grateful
a thought, grateful thought, and the the
expression
expression of
of such
such a
a thought;
thought 5
today
today it survives
it survives in in the
the plural
thanks. The
thanks. The "thane/
"thane," that 1
that which
which is is thought,
thought, the the thought,
implies the
implies the thanks.
thanks. But perhaps perhaps these these assonances between
thought
thought and thanks
thanks are
are superficial
superficial and and contrived.
contrived. In In any
any
case, they
case, they still
still do
do not
not show what is
is designated
designated by by the
the word
ward
"thinking.,
"thinking."
Is thinking
Is thinking aa giving giving of of thanks?
thanks? What What do thanks mean
here? Or do
here? do thanks
thanks consist
consist in in thinking?
thinking? What does thinking
here? Is
mean here? Is memory
memory no more more than than aa container
container for for the
the
thoughts
thoughts of
of thinking,
thinking^ or
or does
does thinking
thinking itself
itself reside
reside in
in
memory?
memory? In
In asking
asking these
these questions,
questions, we are
are moving
moving in
in the
area of
area of those
those spoken
spoken words words thatthat speak
speak to to usus from the the verb
"think."
"think. But
77
let
let us
us leave
leave open
open all
all the
the relationships
relationships between
those words-"thinking,"
those words "thought,"
"thinking," "thought/* "thanks" and
"memory"-and
"memory'* and address address our questionquestion now to to the history
history
of
of words.
words. It It gives
gives us
us a
a direction,
direction, though
though the written account
of
of that
that history
history is is still
still incomplete,
incomplete, and presumably presumably wil will
always
always remain so.
so.
We take
take thethe clue
clue that
that in the speaking
speaking of those words the the
decisively
decisively and originally telling
originally telling word is
is the "thane." But

this
this word does does not mean the the current meaning meaning still still left over
over
in
in our
our present
present usage usage of of the word "thought." "thought." A thought
thought
usually
usually means an idea,
idea aa?
view or opinion,
opinion, a notion. The root
root
or
or originary
originary word says: says the gathered,
:
gathered, all-gathering
all-gathering think- think
ing
ing that
that recalls.
recalls. Thinking,
Thinking, in
in the sense of that telling
telling root
root
word
word "thane,"
"thane," is
is almost
almost closer
closer to
to the origins
origins than that
that
thinking
thinking of of the
the heart
heart which Pascal, Pascal, centuries later and even
then
then inin conscious
conscious opposition
opposition to to mathematical thinking, thinking^ at- at
tempted
tempted to to retrieve.
retrieve.
Compared
Compared with with the the root thought in the
thane, thought
root thane, the sense
sense ofof
logical-rational representations turns
logical-rational representations
turns out to be aa reduction
and
and an
an impoverishment of
of the
the word that beggar
beggar the the imagi-
imagi
impoverishment
nation. Academic
nation. Academic philosophy philosophy has
has done
done its
its share
share to
to stunt
stunt the
the
 !40
140 WHAT
WHAT IS THINKING?
IS CALLED THJNKING?

word-from which we may gather that conceptual defini-

tions of terms, while necessary for for technical and scientific
purposes, are by by themselves unfit to 10 assure, much less less ad-
ad-
vance, the soundness of of language, as as they are are generally
assumed to to do.
do*
But the word "the "fl thane" does not mean only what we
call aa man's disposition or or heart, and whose essential nature
we can hardly fathom. Both memory and thanks move and
have their being in in the
the thane. "Memory"
"Memory" initially did did not
not
at all
all mean the the power to to recall. The word designates the the
whole disposition in in the
the sense of of a a steadfast intimate
intimate con-con-
centration upon the the things that essentially
essentially speak to to usus in
in
every thoughtful meditation. Originally, "memory"
meditation. Originally, "memory" means
as much as as devotion : a : a constant concentrated
concentrated abiding
abiding withwith
something--not
something* not just
just with something
something that
that has
has passed,
passed, butbut
in the same way
in the way with what is
is present
present and with
with what may
may
come. What is is past,
past? present,
present and to
?
to come appears
appears in in the
the
oneness of itsits own present being.
being.
Inasmuch as as memory-the concentration of
memory' the concentration of our
our disposi-
disposi
tion, devotion-does
tion, devotion does not let go of
let go of that
that on which it it con
con-
centrates, memory
centrates, memory is
is imbued not
not just
Just with
with the
the quality
quality of of
essential recall,
recal1, but equally
equally with the the quality
quality ofof an unrelin-
unrelin-
quishing and unrelenting
quishing unrelenting retention.
retention. Out of of the
the memory,
memory,
memory, die
and within the memory, the soul
soul then pourspours forth
forth its
its wealth
wealth
of images
of images-of visions envisioning
of visions envisioning the the soul
soul itself.
itself. Only
Only nownow,?

within the widelywidely and deeply deeply conceived

conceived nature
nature of of the
the
memory, the
memory, the contrast
contrast emerges
emerges between oblivion oblivion andand reten
reten-
tion, what the
tion, the Romans call call rnemaria
memoria tenere. Retention by
tenere. Retention by
mem&ria refers as
memoria refers as much to to what is is past
past as
as to
to what is is present
present
and to to come. Retention is is mostly
mostly occupied
occupied withwith what
what is is past,
past,
because the
because the past
past has got got away
away and and in in aa way
way no no longer
longer
affords aa lasting
affords lasting hold.
hold. Therefore,
Therefore, the the meaning
meaning of of retention
retention
is subsequently
is subsequently limited
limited to to what
what is is pasty
past, what
what memory
memory draws draws
up, recovers
up, recovers again
again and again. again. ButBut since
since this
this limited
limited refer
refer-
ence originally
ence originally does not constitute
constitute the the sole
sole nature
nature of of mem
mem-
ory,
ory? the
the need
need to
to give
give a name to
to the specific retention
the specific retention and and
 PAET
PAll. T II 141
141

recovery
recovery of what is is past
gives rise to
past gives to the
the coinage: re-calling
:

memory-remembrance.
memory remembrance.
The
Hie originary
originary word "thane" is is imbued with the the original
nature of memory: the gathering
memory the gathering of the
: of the constant intention
of
of everything
everything that that the heart
heart holds
holds in in present
present being,
being. Inten-
tion
tion here is is understood in in this
this sense:
sense; the the inclination "-ith
which the inmost meditation of of the
the heart
heart turns
tums toward all all
that
that isis in
in being-the
being the inclination
inclination that
that is
is not
not within
within its
its own
control
control and therefore
therefore also also- need not not necessarily
necessarily be be first
first en
en-
acted
acted asas such.
such.
The "thane,"
"thane," beingbeing the the memory
memory so so understood.,
understood, is is by
by the
same token also also what the the word "thanks" designates. designates. In In
giving
giving thanks,
thanks, the the heart
heart gives thought to
gives thought to what it it has and
what it it is.
is. The heart,
heart, thus
thus giving thought
giving thought and thus
thus being
being
memory,
memory, gives gives itself
itself in
in thought
thought to
to that
that to
to which it
it is
is held.
held.
It thinks
It thinks of
of itself
itself as
as beholden,
beholden, not
not in
in the
the sense
sense of
of mere
submission,
submission, but beholden because because its its devotion
devotion is is held
held inin
listening. Original
listening. Original thanking thanking is
is the
the thanks owed for
for being.
being.
That thanks alone gives gives riserise toto thinking
thinking of of the kind we
know as retribution and reward in
as retribution the good
in the good and bad sense, sense.
But thanking
thanking enacted by
by itself,
itself, as
as payment
payment and repayment,
repayment,
remains too too easily
easily bogged
bogged down in in the
the sphere
sphere of of mere con con-
ventional recompense,
recompense, even mere business.
business,
Our attempt
attempt to to indicate
indicate what the "thinking,"
the words "thiaking/*
"thought,"
"thought/' and "memory"
"memory" say
say might
might serve
serve to point
to point at at
least
least vaguely
vaguely toward the realm of
of speech
speech from whose un
un-
spoken
spoken sphere
sphere thosethose words initially speak. Those words
initially speak.
bring
bring to to light
light situations
situations whose essentialessential unity
unity of of nature our
eyes
eyes can not yet yet pierce.
pierce. One thing thing remains obscure above
all
all else.
else. We can reduce it it to
to the following
following question
question: :

Does thethe characterization

characterization of thane, memory, and thanks
thane, memory,
-notnot merely
merely according
according to the words, words, but in substancesubstance--
stem
stern from thinking,
thinking, or does thinking
thinking on the contrary
contrary re-
re
ceive
ceive its
its essential
essential nature from the origmary originary themethane as mem mem-
ory
ory and thanking?
thanking?
 142
141 WHAT CAI,1*2I> THINKING?
WHAT IS CALLED THINK. lNG?

It may be
It be that the the question is is posed altogether inade-
quately, so so that nothing essential can be be reached by by way of of
it.
it* Only this much is is clear: what the
; the words thane, thought,
memory, thanks designate is is incomparably richer in in essen-
tial
tial content than the
the current signification that the words
the
still have forfor usus inin common usage. We could rest satisfied
with that observation. But not not only d0 do we now go go beyond
beyond
it;
it; the
the attention we have given to
to what those words tell us
tell us
has inin advance prepared us us toto receive from their speaking
a directive which carries us us closer to the substance
to the substance expressed
in
in those words.
We shall accept the the directive
directive from the the words
words "thinking,"
"thinking/
7

.. thane," "memory,"
"thane," "memory/* and
and "thanks,"
"thanks," taken
taken in their
in their origi-
origi-
nary
nary sense, and shall
shall try
try to
to discuss freely
discuss freely what the
the word
"thinking"
"thinking" tells tells usus in
in its
its richer language. Our discussion
richer language. discussion
will
will be freer, not
be freer, not by being
by being more unbounded,
unbounded, but
but because
because
our vision
vision achieves
achieves an open open vista
vista into
into the
the essential
essential situations
situations
we have mentioned,
mentioned, and gains gains from them the the possibility
possibility of of
an appropriate
appropriate bond. Our more careful
careful attention
attention to
to what is
is

named in in the
the word "thinking"
"thinking" bringsbrings us us directly
directly from the the
first
first question
question to
to the
the decisive
decisive fourth.
fourth.
The "thane,"
"thanct" as as the original memory, is
original memory ?
is already
already per per-
vaded by by that
that thinking
thinking back which devotes
devotes what it
it thinks
thinks
to that
to that which is is to
to be thought-it
thought it is is pervaded
pervaded by by thanks.
thanks.
When we give give thanks,
thanks we give
7 give itit for something. We give
for something. give
thanks for for something by
something by giving giving thanks
thanks to
to him whom we
have to to thank forfor it.
it. The things for
things for which we owe thanks
thanks
are not things
things we have from ourselves. ourselves. TheyThey are are given
given to to
us. We receive
us. receive many
many gifts,
gifts, of many kinds.
of many kinds. But the the highest
highest
and really
really most lasting
lasting gift
gift given
given to to us
us isis always
always our our essen
essen-
tial nature 7 with which we are
tial ?
gifted in
are gifted in such
such aa wayway thatthat
we are what we are are only through
only through it.
it. That is
is why
why we owe
thanks for this
for this endowment,
endowment, first first and unceasingly.
unceasingly.
But the thing given
thing given to
to us,
us, in
in the
the sense of
sense of this
this dowry,
dowry, is is
th:inking.
thinking. As th:inking,
thinking, it
it is
is pledged
pledged to
to what is
is there
there to
to be
be
 PARTT II
PAll 14~
145

thought.
thought. And the thing thing that
that of of itself
itself ever
ever and anon gives
food for thought
for thought is is what is is the most thought-provoking. In
the most In
it
it resides
resides the real real endowment of of our
our nature for for which we
owe thanks.
thanks.
How can we give give thanks for for this endowment,
endowment, the the gift of of
being
being able
able to
to think what is
is most thought-provoking,
thought-provoking, more
fittingly
fittingly than by by giving thought
giving thought to to the
the most
most thought-pro
thought-pro-
voking?
voking? The supreme thanks,
supreme thanks, then, then, would be
be thinking? And
thinking?
the
the profoundest thanklessness,
profonndest thanklessoess, thoughtlessness? Realthoughtlessness? Real
thanks, then,
thanks, then, never consists
consists in
in that
that we ourselves
ourselves come bear-
bear
ing
ing gifts,
gifts, and merelymerely repayrepay gift with gift.
gift with Pure thanks is
gift. Pure is
rather
rather that
that we simply simply think-think
think think what is
is really
really and
and
solely
solely given,
given, what is is there
there to to be thought*
thought.
All
All thanking
thanking belongs
belongs first
first and lastlast inin the
the essential
essential realmrealm
of
of thinking.
thinking. But thinking
thinking devotes
devotes its its thought
thought to to what is is to
to
be thought,
thought, to
to that
that which in
in itself,
itself, of
of its
its own accord,
accord, wants
wants
to
to be thought
thought about about and thus innately demands that
thus innately that we
think back to to it.
it. When we think what is is most thought-
thought-
provoking we think
provoking properly. When we,
think properly. we, inin thinking,
thinking, are are
gathered
gathered and concentrated on the the most thought-provoking,
thought-provoking,
then we dwell where all all recalling thought is
recalling thought is gathered. gathered.
The gathering
gathering of thinking
thinking back
back into
into what must be be
thought
thought is
is what we call call the memory.
memory.
We do not understand this this word any longer in
any longer its com
in its com-
mon meaning.
meaning. Instead,
Instead, we are
are following
following the
the directive
directive of
of
the ancient word. And we take it it by
by no means only only inin the
the
sense of
sense of written history.
history. We are heeding heeding what is is called
called byby
name in in it,
it, and what is
is unspoken
unspoken in
in it,
it, and at
at the
the same time
are
are keeping
keeping in in view all all that
that has meanwhile been said said about
thinking
thinking as
as thanks
thanks and as
as memory
memory and thinking
thinking back.
back,

Summary
Summary and Transition
Transition
What isis called
catted thinking?
thinking? This time
time we shaQ
shall take
take the
the ques-
pte$r-
tion in
tion in the
the sense
sense listed
listed first,
first, and ask
ask : What does
does the word
the
:
144 WHAT
WHAT IS CALLED THINKING?

"thinking" say? Where there is is thinking, there are are

thoughts. By By thoughts we understand opinions, ideas, re-
re-
flections, propositions, notions. But But the the Old
Old English word
"thane"
"thane" says more than that-more not not only in in terms of of
the
the usual meaning mentioned here, but but something differ- differ-
ent; and different not not only by by comparison with what went
before, but different in in nature, in in that it it is
is decidedly dis dis-
tinct
tinct and also decisive. The thane means man's inmost inmost
mind, thedie heart, the the heart's core,core that innermost essence of
?
of
man which reaches outward most fully fully andand to to the
the outer-
outer-
most limits, and so so decisively that, rightly considered,
decisively that, rightly considered, the the
idea of
of an inner and an outer outer worldworld doesdoes notnot arise.
arise.
When we listen listen to the word thane m
to the in its
its basic
basic meaning,
meaning,
we hear
hear at at once
once the the essence
essence of the two
of the two words
words : thinking
: thinking and and
memory, thinking
memory, thinkiBg and thanks,
thanks, which readily suggest
readily suggest them-
diem-
selves in
in the
the verb
verb "to"to think."
think/
7

The thane,
thmc the heart's
7 heart's core,
core, is is the
the gathering
gathering of of all
all that
that
concerns
concerns us, us, all
all that
that we care
care for,
f or 7
all
all that
that touches
touches us
us insofar
insofar
as
as we are,
are, asas human beings."beings. What touches touches us us inin the
the sense
sense
that
that it
it defmes
defines and detennines
determines our nature, nature, what we care care for,
for,
we might
might call
call contiguous
contiguous or contact.
contact. For the
the moment,
moment, the the
word maymay strike
strike us as
as odd.
odd. But it
it grows
grows out
out of
of the
the subject
subject
matter it it expresses, and has long been spoken. It is only
only
expresses, long spoken. It is
that
that we fail
fail too
too easily
easily to
to hear what is is spoken.
spoken.
Whenever we speak speak of
of subject
subject and object, there
object, there is in our
is in our
thoughts
thoughts a project
project and a base,
base, an oppositeness-there
oppositeness there is
is

always
always contact
contact in in the widest sense. sense. It It is
is possible
possible thatthat thethe
thing
thing which touches
touches us
us and is
is in
in touch
touch with
with us
us if
if we achieve
achieve
our humanity,
humanity, need not be represented represented by by usus constantly
constantly and and
specifically.
specifically. But even so
so it
it is
is concentrated, gathered
concentrated, gathered toward toward
us beforehand. In In a a certain
certain manner,
manner, though though not not exclusively,
exclusively,
we ourselves
ourselves are are that
that gathering.
gathering.
The gathering
gathering of of what is is next to to us
us here
here never
never means an an
after-the-fact
after-the-fact collection
collection of of what basicallybasically exists,
exists, butbut thethe
 PART II 145
145

tidings
tidings that overtake all all our doings, the the tidings of of what we
are
are committed to to beforehand
beforehand by by being human beings.
Only
Only because we are are byby nature
nature gathered in in contiguity
can we remain concentrated
concentrated on what is is atat once present and
past
past and to
to come. The word "memory" originally means
"memory"
this
this incessant
incessant concentration
concentration on contiguity,contiguity. la its original
In Its
telling
telling sense,
sense, memory
memory means as as much as as devotion. This This
word possesses
possesses the
the special
special tone
tone of
of the
the pious
pious and piety,
piety,
and
designates
designates the
the devotion
devotion of
of prayer,
prayer, only only because it
it denotes
the all-comprehensive
all-comprehensive relation relation of of concentration
concentration upon the the
holy
holy and the gracious.
gracious- The thane unfolds in
thane unfolds in memory,
memory, which
persists
persists as
as devotion.
devotion. Memory
Memory in
in this
this originary sense later
originary later
loses its name to
loses its to a a restricted denomination, which now
restricted denomination^
signifies
signifies no more than the the capacity
capacity to to retain
retain things
things that
that are
are
in
in the past.
the past.
But ifif we understand
understand memory memory in in the
the light
light of of the
the old
old
word thane,
thane, the connection between memory memory and thanks thanks
will
will dawn on us at at once.
once. For in giving thanks
in giving thanks, the
?
the heart in
heart in
thought
thought recalls
recalls where it remains
it remains gathered
gathered and concen-
concen-
trated,
trated because
because that
?
that is
is where it it belongs. This
belongs. This thinking
thinking that that
recalls
recalls in
in memory
memory is the original
is the
original thanks.
thanks.

originary word thane allows

The originary allows us us to hear what the
to hear the
word "thinking"
"thinking" tells
tells us.
us. This manner of
of hearing
hearing cor-
cor
responds
responds to to the essential
essential situation
situation which the the word thane
designates.
designates. This manner of hearing is
of hearing is the
the decisive
decisive one.
one.
Through
Through it,
it we understand what "thinking"
? "tMnkiag" calls
calls for,
for
?
by
by
way
way of the thane.
of the thane. The current
current familiar usage^
familiar usage, by by contrast^
contrast,
leads
leads us to believe that
to believe that thinking
thinking does
does not
not stem
stem from
thought,
thought, but that
that thoughts
thoughts first
first arise
arise out
out of
of thinking.
thinking.
However,
However, we must listen listen still closely to
still more closely to the
the sphere
sphere
"
that
that appeals
appeals to to us
us in
in the
the originary
originary words "thane," "thancy "mem "mem-
ory,"
ory/
7
"thanks."
"thanks." What gives
gives us
us food
food for
for thought
thought ever
ever and
again is
again is thethe most thought-provoking.
thought-provoking. We take
take the
the gift it
gift it
gives
gives by
by giving
giving thought
thought to to what is is most tiiought-provoking.
thought-provoking.
146
146 WHAT
WHAT IS THINKIN0?
CAtl*B THI:NltiNG?
IS CALLED

In
ill doing so, we
so, we keep thinking what is is most thought-pro-
voking. We recall it it in
in thought. Thus we recall in in thought
that to to which we owe thanks for for thethe endowment of our
nature-thinking. As we we give thought to to what is is most

thought-provoking, we we give thanks.

To
T0 the the most thought-provoking, we devote our thinking
of what is Is to-be-thought. But this devoted thought is is not

something that we ourselves produce and bring along, fttaug? to to

repay gift with gift. gift.
When we think what is
is most thought-
thought-
provoking, we then give give thought to to what this most thought- tho^ught-
provoking matter itself gives us us to think about.
to think about. This thinking
thinking
which recalls, and which qua thinking
qua thinking alone
alone is true
is true
thanks, does not not need to to repay,
repay nor
7
be
be deserved,
deservedly in
in order
order to
to
give thanks. Such thanks is is not a recompense;j but it
recompense it remains
an offering;
offering; and only only by by this offering do
this offering do we allow allow that that
which properly gives
properly gives food
food for
for thought
thought to
to remain
remain what it is
it is
in
in its
its essential
essential nature.
nature. Thus we give give thanks
thanks for for our
our think
think-
ing
ing in a sense that that is is almost lost lost toto our language,
language, and, and, so so
far as I
far as I can see, is retained only
see, is only in in our Alemannic usage. usage.
When the transaction of a matter is is settled,
settled, or or disposed
disposed of, of,
we saysay in Alemannic dialect that it
dialect that it is
is "thanked."
"thanked." Disposing
Disposing
does not mean here sending sending off, off, but the the reverse
reverse: it :it means to to
bring
bring the
the matter forth and leave it
it where it
it belongs.
belongs. This
sort
sort of disposing is
of disposing is called thanking.
called thanking.
If thinking
If thinking could
could dispose
dispose of that which ever
of that ever and again again
gives
gives food for thought, dispose
thought, dispose it
it into
into its
its own nature,
nature, such such
thinking
thinking would be the
the highest
highest thanks
thanks mortals
mortals can
can give.
give.
thinking would be the
Such thinking the thankful disposal disposal of of what is is
thought-provoking, into
most thought-provoking,, into itsits most integral
integral seclusion,
seclusion, aa
seclusion where the
seclusion the most thought-provoking
thought-provoking is is invulner
invulner-
ably preserved
ably preserved in
in its
its problematic
problematic being. being. Not
Not one
one of
of us here
us here
presume to
would presume to claim that that he is is even
even remotely
remotely capable
capable of of
thinking, or
such thinking, or even a prelude
a prelude to to it.
it. At thethe very
very most,
most, we
shall succeed in
shall in preparing
preparing for for it.
it.
But assuming
But that some men
assuming that men will will be be capable
capable of of itit some
some
 PART II
PAl\T 147

day,
day, of thinking
thinking in in the mode of of such thankful disposal
then this
this thinking
thinking would at at once be concentrated
concentrated in
in the
the
recall
recall which recalls
recalls what is
is forever
forever most thought-provok-
thought-provok
ing.
ing. Then thinking
thinking would dwell
dwell within memory-memory
memory
understood in in the sense of its
its originary expression.
originary expression.
 LECTURE
IV

l\femory
Memory initially
Initially signifies
signifies man's Inner inner disposition^
disposition, and
devotion. But these words are are used here in in the
the widest and
most essential sense. "Disposition,"
sense. "Disposition/* man's heart,? has aa
heart
larger meaning
meaning than that
that given
given to
to it
it in
in modem
modern speech;
speech; it it
means not merely
merely the sensitive
sensitive and emotive side
side of
of human
consciousness, but the essential being of all
essential being all human nature.
In
In, Latin itit is
is called animus,
animus as distinct
, distinct from anima*anima.
In this
this distinction,
distinction., anima means the fundamental de-
de
terminant of every living being, including
every living being ? including human beings.
beings.
Man can be conceived as as an organism^
organism, and has been so so
conceived for a long time. Man so
long time. so conceived is is then ranked
plants and animals,
with plants regardless of whether we assume
animals ? regardless
that rank order to to show an evolution, classify the genera
evolution or classify
7
genera
of organisms
organisms in some other way. way. Even when man is is marked
out
out asas the rational living
living being,
being, he is is still
still seen
seen inin a way
way inin
which his character as an organism organism remains decisive decisive--
though biological
though biological phenomena,
phenomena, in the sense sense of animal and
vegetable beings,
vegetable beings, may be subordinated to to that
that rational
rational and
personal
personal character of man which determines his
his life of
life of the
the
spirit.
spirit. All
All anthropology
anthropology continues to
to be dominated by the
by the
idea that man is
idea that is an organism.
organism. Philosophical
Philosophical anthropology
anthropology
as weU
as well asas scientific
scientific anthropology
anthropology will will not use use man's essenessen-
tial nature as
tial as the starting
starting point
point for
for their
their definition
definition of of man.
If we are
If are toto think of man not as as an organism
organism but but aa
148
148
 PART
PAll. T II
II 149
14

human being, being, wewe must first give give attention to to the
the fact
fact that
man is is that being who
being who has his
Ms being by
by pointing to
to what
is,
is, and
and that particular
particular beings manifest themselves as
as such
by
by such pointing.
pointing. Yet that
that which is,
is does
y
not
not complete and
exhaust itself in what
exhaust itself what is is actual
actual and factual at at the
the given
moment. To To all
all that
that is-which
is which is is toto say,
say, to
to all
al that con-
tinues to be determined by Bein~there
by Being there belongs just asas
much,
much, and perhaps perhaps even more,
more, what can
can be,
be 7
what must
be, and what is
be, past. Man is
z$ in the past. the being who is
is the is in
in that
he points
points toward "Being,"
"Being/
7
and who can be
be himself only as
as
he always
always and everywhere
everywhere refersrefers himself to
to what is.
is.

In a way
way it it has never been possible to
possible to overlook
overlook altogether
altogether
this
this characteristic
characteristic of of human nature.nature. We shall soon see see
where and how philosophyphilosophy has
has found a
a place
place for
for this char-
char
acteristic
acteristic trait
trait in human nature.nature. However,
However, it it still
still makes a

decisive difference whether this

decisive difference trait of
this trait of thethe living
living beingbeing
"man" is is merely included in in our considerations as
considerations as a distin a distin-
merely
guishing mark superadded
guishing superadded to the living bein~r
living being or whether
this relatedness to what is, is because it
7
it is
is the basic
basic character-
character
istic
istic of man's human nature, nature, is is given its
given its decisive
decisive role
role as the
as the
standard. And this this is not done where the
is not the fundamental
determinant of man's human nature nature is is conceived
conceived as anima,7
as anima
nor where it it is conceived as
is conceived animus . AnimuSj
as animus. .Animus, it it isis true,
true,
means that that inner striving
striving of of human nature which always
nature always
is
is determined by, by, attuned to, to, what is. is. The Latin Latin word
animus can also also be translated
translated with the the word "soul.""soul." "Soul""Soul"
in this
in this case
case means not the principle
principle of of life,
life, but thatthat in in which
spirit has its
the spirit being, the
its being, the spirit
spirit of of thethe spirit,
spirit, Master
Eckehart's "spark"
Eckehart's "spark" of of the
the soul.
soul. The soul soul in in this
this sense
sense is is
what Morike speaks speaks of of in
in his
his poem
poem "Think it, it, my
my soul.**
soul."
Among contemporary
Among contemporary poets, poets, Georg
Georg TraklTrakl likes likes toto use
use thethe
word "soul" in in an exalted
exalted sense.
sense. The third third stanza
stanza of of his
his
poem "The Thunderstorm" begins
poem begins : :

pain, thou flaming

"0 pain,
14
flaming vision
vision
of the
of the great
great soul!"
soul!"
150 WHAT
WHAT IS CALLED THIHKINC?
THINKING?

'\Vhat thethe Latin word animus intends is is designated more

fully in in the originary words "memory**"memory'' and 4i"thane.'' thanc." Here
also isis lite
the juncture along our way where we set set out toto take
an even more essential step. That step leads to to the
the sphere
where tic the nature of of memory shows itself to to us
us inin aa more
primal manner--not just in in terms of of the
the word,
word, but but in
in sub-
stance. We cto do not
not claim that the the nature of of memory,
memory, as as it
it
must now be be thought of, of, is
is named in
in the
the initial, primal
primal
word. Rather, the the initial meaning of of the
the ancient word gives
us aa clue. The suggestions that follow
us follow up up this clue clue are
are no
more than aa groping attempt to to render the the ground
ground visible
visible
on which the the nature of of memory
memory rests.rests. That attempt
attempt is is sup-
sup-
ported by by something which which has appeared at
has appeared at the
the beginning
beginning
of Western thought,
of Western thought, and has has never
never quite
quite faded
faded from its its
horizon.
In
In what direction does does it
it point,
pointy thethe thing
thing we commented
on asas the
the nature
nature of of memory?
memory? Within the
the radius of
radius of what thethe
originary word "memory" designates,
"memory" designates, it
it still
still looks
looks at
at first
first

as though memory,
as memory, in in the
the sense
sense ofof heart
heart and disposition,
disposition,
were nothing more than aa part part ofof man's natural
natural equipment.
equipment.
Thus we take take it
it for
for something specifically human. And so
something specifically so
it
it is-but
is -but not
not exclusively,
exclusively ?
nor even
eren primarily.
primarily.
We defined
defined memory
memory as as the gathering of
the gathering of thinking
thinking that that
recalls. As soon as
recalls. as we give
give thought
thought to to this
this definition,
definition, we no
longer it. We follow
longer stopstop with it it or
or before
before it. follow that that toto which
the definition
definition directs
directs us.
us. The gathering
gathering of
of recalling thought
recalling thought
is
is not based on a human capacity, such as
capacity, as the
the capacity
capacity to to
remember and retain. retain. All
All thinking
thinking that
that recalls
recalls what can
can be
be
recalled in
recalled in thought
thought already
already lives
lives in
in that
that gathering
gathering which
beforehand has in its its keeping and keeps hidden
keeping keeps hidden all all that
that
remains to to be thought.
thought.
The nature of that which keeps keeps safesafe and keeps keeps hidden
hidden
lies
lies in preserving, in conserving. The "keep" originally
preserving, conserving. "keep" originally
means the the custody,
custody, the
the guard.
guard.
Memory, in the
Memory, the sense
sense of of human thinking
thinking that that recalls,
recalls,
 PAUT II
PAB.T II 151
151

dwells where everything

everything that gives gives food for for thought is is kept
in safety.
in safety. We shall call
shall call itit the "keeping." It
the "keeping." It harbors and and
conceals what gives gives us food food for for thought. "Keeping" alone
~ives
gives freely
freely what is is to-be-thought, what is
to-be-thought, is most thought-
provoking,
provoking, it
it frees
frees it
it as a gift.
gift.
But
But the
the keeping is is not
not
something
something that is
is apart
apart from and outside of
of what is
Is
most thought-provoking.
thought-provoking. The keeping keeping itself is is the
the most
thought-provoking
thought-provoking thing thing, ?
itself
itself is
is its
its mode
modle of
of giving-giv- giv
ing
ing itself
itself which ever and always is
always is food food for
for thought. Mem-
ory,
ory, as
as the
the human recall recall ofof what must must be be thought about,
consists in the "keeping"
"keeping" of of what is is most
most thought-provok
thought-provok-
ing. Keeping
ing. Keeping is
is the fundamental
fundamental nature
nature and essence of
and of
memory.
memory.
Our attempt
attempt to to explain
explain memory
memory as as no more than than aa caca-
pacity
pacity toto retain
retain shows that that our ideas ideas stop
stop too
too soon
soon andand too
too
restrictively
restrictively with the
the immediate
immediate data.
data. Memory
Memory is
is not
not just
just
part
part of that capacity
capacity to to think within
within which it it takes
takes place;
place;
rather,
rather, all
all thinking, and every
thinking, appearance of
every appearance of what is is to-be
to-be-
thought,
thought, fmd find the open open spaces
spaces in in which they they arrive
arrive and
meet,
nieet 7 only
only where the keeping keeping of
of what is
is most thought-
thought-
provoking
provoking takes place.
place. Man only
only inhabits
inhabits the
the keeping
keeping of of
what gives
gives him food for
for thought-he
thought he does
does not
not create
create the
the
keeping.
keeping.
Only
Only thatthat which keeps keeps safely
safely can preserv~preserve
can preserve preserve
what is is to-be-thought. The keeping preserves by giving
to-be-thought. keeping preserves by giving
harbor,
harbor, and also also protection
protection from danger. danger. And from what
does the keeping preserve
keeping preserve what is to-be-thought?
is to-be-thought? From
oblivion.
oblivion. However,
However, the the keeping
keeping is is not
not compelled
compelled to preserve
to preserve
in this manner. It
in this It can permit
permit the
the oblivion
oblivion of
of what is most
is

thought-provoking.
thought-provoking. What is
is our evidence?
evidence? The evidence
evidence is
is

that
that what is is most thought-provoking, what long since
thought-provoking^ long since and
forever
forever gives
gives us food for thought, remains in
for thought, its very
in its very origin
origin
withdrawn into into oblivion.
oblivion.
The question
question then arises arises how we can can have
have the the least
least
knowledge
knowledge of
of what is
is most thought-provoking. More press-
thought-provoking. press-
152
152 WHAT IS CCABLED
W H AT IS H I N 1t I N G ?
A L L ED TTHINKING?

ing
ing stiU is is the
the qut'Stion : in; in what does the the essential nature of of
past being and forgetting con::.ist? ·we We areare inclined, because
we are
we are som accustomed, toto St>e see forgetting only as as aa failure to to
retain, and to to consider this failure a a defect. If
If what is
is most
thought-provoking remains forgotten, it II does notnot appear. It It
suffers an injury. At least, so so it
it seems.

In
la fact., thethe history of of \Vestem thought begins, not not byby
thinking what is is most thought-provoking, but by
by letting
it
It remain forgotten. Western thought thus begins with with an
omis~ion, perhaps even aa failure. So it it seems, as as long as as we
regard oblivion only as as a a deficiency,
deficiency ?
something negative.
negative,
Besides, we do not get get on the the right course
course here
here if if we pass
ovf'r an essential distinction. beginning of
distinction. The beginning vVestem
of Western
thought is is not the
not the same as its origin.
as its origin- The beginning
beginning is, is
?

rather,
rather, thethe veil
veil that conceals
conceals the the origin-indeed
origin indeed an
an un-
un
avoidable
avoidable veil.veil. If
If that
that isis the
the situation,
situation, thenthen oblivion
oblivion showsshows
itself in a different
different light.
light. The origin keeps
origin keeps itself
itself concealed
concealed
in the
the beginning.
begimmg.
Yet allall these anticipatory
anticipatory remarks which had to be made
to be made, 7

about thethe nature

nature of of memory
memory and its its relation
relation to to the
the keeping
keeping
of what is is most thought-provoking,
thought-provoking, about about thethe keeping
keeping and and
forgetfulness,
forgetfulness, about the
the beginning
beginning and the
the origin-all
origin all
these
these remarks solUld strange
sound strange to us,
to us, because
because we have have only only
just come close
just close toto the
the things
things and situations
situations in in which what what
we have
have said
said finds
finds expression.
expression.
But now we need to to take only aa few more steps
take only steps along
along our our
way,
way 7 to
to become aware that
that situations
situations are
are expressed
expressed in
in what
said which we find
was said find difficult
difficult ofof access
access for
for nono other
other reason
reason
than their
than their simplicity.
simplicity. At bottom,
bottom, aa specific
specific access
access is is not
not even
even
needed here
needed here, because
? because what must be be thought
thought about about is is some
some-
how close
close toto us
us inin spite
spite ofof everything.
everything. It It is
is just
just that
that it it is
is
still hidden from our
still hidden our sight
sight byby those
those old-accustomed
old-accustomed pre pre-
conceptions which
conceptions which are are so
so stubborn
stubborn because
because theythey have
have theirtheir
own truth.
truth.
We tried
tried toto explain
explain the the question
question "What
"What is is called think-
called think-
 PART II
PART 153
155

ing
ing?"?" inin respect
respect of of that
that mode of of asking it It which we had

listed in first
first place.
place. What does the
the word "thinking" sig- sig
nify?
nify? It It now speaks
speaks in the the essential context which is is evoked
by
by the recalling though~
the words thane,
thanc recalling
y thought^ thanks, memory.
But the issues
issues mentioned here do d0 notnot speak directly to to
us.
us. They
They remain in
in what is
is unspoken and almost forgotten.
The explanation
explanation of the first first question
question still presents itself to to
us as ifif it
it had merely reminded us
merely us ofof some old, forgotten
heirloom of language.
language. But can we in in this way call call the
the word
back into the spoken language?
spoken language? No! Then why do
do we try try
at all to
at all to draw attention
attention to to what the the word
word states, since we
have to to concede that that thethe treasures
treasures of of language cannot be be
given
given artificial
artificial currency
currency in
in aa usage
usage somehow refurbished?
refurbished?
If
If that were what we hope hope and strive strive for,
for 7 we wouldwould
have to take language, too,
language too, for
?
for no more than
than anan instrument
that can be manipulated
manipulated now one one wayway and and now another.
another.
But language
language is
is not a tool.
tool. Language
Language is
is not
not this
this and
and that, is
that, is
not also something
something else
else besides itself.
itself. Language is
is
Language language. language.
Statements of this this kind have the the property
property that that they
they say say
nothing
nothing and yet yet bind thinking
thinking to to its
its subject
subject matter
matter with with
supreme conclusiveness. The boundlessness
supreme condusiveness. boundlessness with with which such such
sentences can be abused corresponds corresponds to the
the infinity
infinity into into
which they
they direct
direct the task
task of thinking.
thinking.
We concede:
concede: what is spoken in
is spoken in thethe word "thinking/*
"thinking,"
"thane" remains for for us
us inin the
the realm
realm of of the
the unspoken.
unspoken. When
we hear talktalk ofof "thinking/'
"thinking," we do do not
not only
only fail
fail toto think
think of of
what the word says says but do in in fact
fact form altogether
altogether different
different
ideas. meaning of
ideas. The meaning of this
this word "thinking"
"thinking" is is not
not deter
deter-
mined by by what is is spoken
spoken and unspoken unspoken in in its
its speech.
speech. What
"thinking" calls
the word "thinking" calls by by name
name is is detemnned
detennined by by a
different call.
different call. Hence we must ask ask once
once more "What is is called
called
thinking?"-and
thinking?" and in this sense:
in this sense: what what has has been
been understood
understood
since ancient
since ancient times
times by "thinking"?
by "thinking*'?
Instruction on
Instruction on what to to understand
understand by by "thinking"
"thinking" is is
given by logic.
given by logic. "Logic" "Logic"-what what is
is that?
that? How does
does it
it get
get
 154
154 WHAT
WHAT IS CALLED TH1NEING?
IS CAIL&B THINltiNG?

that way, that it it decides what is is to be understood by

to be by think-
ing? Is Is logic perchance itself the the calling that calls on on usus
to think? Or is
to is logic in
in tum subject to to the
the calling? \"\'hat is is
it that calls 0n
it on us
us to
to think?
The first
first question, "What"\Vhat does the the word 'thinking' sig sig-
nify?,"
nify?/" has
has directed us
us to
to the
the second, "'What have we
*
understood since ancient times by by the
the word 'thinking'?" ?"
But the
But the second question CUB can bebe raised only within the the con-
con-
text of the decisive fourth. We
of the \Ve shall he be attending to to that
that
fourth question as as we now attempt to to deal with the the second,
second.
The second question runs; runs: what
what, according to
7
to the
the soso far
far
prevailing doctrine of of thinking, do we understand by by
.. thinking"?
"thinking*
7
Why
? Why does
does this
this doctrine
doctrine have the
the title
title "logic"?
"logic"?
Such questions bring bring us us into
into thethe realm of of what is is fa-
fa-
miliar, even most familiar. familiar. For thinking,
thinking, thisthis always
always re- re-
mains the the real danger
danger zone,
zone 7
because
because the
the familiar
familiar carries
carries an
air
air of
of harmlessness and ease, ease, which causes
causes us to
to pass lightly
pass lightly
over what reallyreally deserves
deserves to to be questioned.
questioned.
Some people
people get get stirred
stirred up because, after
up because^ after the reference
reference
in
in my inaugural
my inaugural address "What is
is Metaphysics?"
Metaphysics?" (1929) (1929), 7

II keep on raisingraising the question

question of logic.
logic. Those who are
here today
today cannot know,
know, of course,
course ?
that
that since my lectures
lectures
"Logic,"
"Logic/ given
9

given in in the
the summer of 1954, 1934 7 this title "Logic"
lids title "Logic"
conceals
conceals "the transformation
transformation of logic logic into
into the question
question of
7'
the essential
essential nature of of language"-a
language a question
question that is is some-
some
thing
thing else
else again
again than philosophy
philosophy of language.
language.
Those issues,
issues, then,
then, that
that we shallshall discuss
discuss in subsequent
subsequent
lectures, cannot be urged
lectures, urged too too strongly
strongly and too often upon upon
our reflection.
reflection. Whether we shall shall let ourselves become in-
let ourselves in
volved in in that
that reflection
reflection by clearing
by clearing its
its path further,
path further, each
man for for his
his part,
part, or
or whether we shall shall pass
pass it
it over
orer as as some-
some
thing
thing presumably
presumably done with
done with:: that belongs
that belongs to a decision
to a decision
which only only the
the few
few cancan face.
face.
The
The name
name "logic"
"logic" is is an abbreviation
abbreviation of the complete complete
title
title which,
which, in
in Greek,
Greek ?
runs
runs bW"M}p.7J
e^wmjfiri A.O')'UC'J]-the
Xoywof the under-
 PART
PAli.T II
II l55
155

standing that
standing that concerns
concerns the Xc).yo~. AcJyf
the AcJyc^. A~ is is the
the noun to
to the
.XeyEw. Logic
verb Aey&i>.
verb Logic understands AE-yEW in
understands Xlyeip in the of AEyEIJ'
the sense of
'~"' icara
n n~, to
Kani TWOS, to say
say something about something. The some-
thing
thing about
about which
which aa statement
statement isis made isis in
in such aa case
lies beneath
what lies beneath it.
it. What lies beneath is
is called in
in Greek
in Latin
1moKE£JUVOv, in Latin subiectum.
subiectum. That
That about which thethe
AEyELJI states
states something
something is
is the
the subject
subject of
of the statement;
that which is
and that is stated
stated about
about it
it is
is the
the predicate. The
The
l6yos-, as
Aoyos, XfyEw rt
as Xeycar TL itara
Kani was,
TWOS", is the
is the assertion of of something
about something.
about something. The what-aboutwhat-about of of every
every statement is is
somehow given.given. It It touches
touches upon,
upon, is is contiguous
contiguous to to the state-
ment. It
ment. It is
is part
part of of the
the contiguity
contiguity in in die
the widest
widest sense.
Logic,
Logic, as
as the
the doctrine
doctrine of
of the
the >..~,
\&y$y considers
considers thinking to to
be the assertion of something about something.
be the assertion of something about something. According According
to logic,
to logic, such
such speech
speech is is the
the basic
basic characteristic
characteristic of of thinking.
thinking.
In order
In order for
for such
such speech
speech to
to be
be possible
possible in
in the
the first
first place, the
place,
something
something about
about which something
something is
is said-the
said the subject-
subject
and that
that which is is said-the
said predicate--must
the predicate compatible
must be compatible
in
in speech.
speech. Incompatible
Incompatible things cannot be made into
things cannot into a a unit
unit
by a
a spoken
by spoken statement:
statement: take,
take, for
for example,
example, "triangle"
"triangle" and
"laughter."
"laughter." The sentence
sentence "The triangle
triangle is
is laughing"
laughing" can-
can
not
not be
be said.
said. It
It can
can be said,
said, ofof course,
course, in in the sense
sense that it it can

be pronounced
be pronounced as a as a mere string
string of words;
words j we just
just did
did so.
so. But
But
it
it can
can not
not be
be said
said really,
really, inin terms of of what it it says. The
says. 1be things
things
that
that are
are evoked
evoked by "triangle"
by "triangle" and "laughing"
"laughing" introduce
something
something contradictory
contradictory into into their
their relation.
relation. The terms do
make aa declaration,
declaration, but contradict
contradict each other. They They thus
make the proposition impossible.
the proposition impossible. To be possible,
possible, the propo-
propo
sition
sition must
must from
from the the start
start avoid
avoid self-contradiction.
self-contradiction. This is is

why
why the the law,
law, that
that contradiction
contradiction must be avoided, avoided, is is con-
con
sidered basic tenet
sidered aa basic tenet of of the
the proposition.
proposition. Only Only because think-
think
ing
ing isis defined
defined as as >..6yo~,
Xoyos, as as an
an utterance,
utterance, can the statement
about contradiction
about contradiction perform perform its
its role
role as
as a law of thought.
thought,
All
All this
this has
has long
long been
been known,
known, perhaps
perhaps too long,
long, so
so that
that
we
we nono longer
longer allow
allow ourselves
ourselves to to give
give thought
thought to the defmi- defini-
 156 WHAT
WHAT IS CAI*Em TTHIHEIHO?
IS CALLBD HI Nit ING?

tion of thinking as as ).~.

X^yof To be
. be sure, in in the
the course of of the
history of Occidental-European thought it It was noted that

this thinking, born of of thethe >..6-y~

XiJya? and shaped by by logic,
logic, does
not cover everything and does not not suffice in in every respect.
We did
\Ve did come upon subjects and whole areas of of subject mat-
subject mat
ter
ter that demand a different thinking process process in in order
order toto
become accessible to to mental perception. But insofar insofar as as
thinking is is originally performed as .Ac)y~, a change
as X<Jyw ? change of
of the
thinking process can consist only only in in a transformation
transformation of of
the AOyO!>. Accordingly,
Myo^. Accordingly, the Xlyciy of the >..iyEw of the
the .Aayo!> develops
Xoyos develops
in to a 'SuiA.I.YEufJru..
StoXcyttr&u.
Logic
Logic becomes dialectic.
dialectic. For dialectic,
dialectic, aa Xoyo^).~ in the cus-
in the cus-
tomary form of of a proposition
proposition is
is never
never unequivocal.
unequivocal. The
statement "God is is the
the Absolute"
Absolute" may may serveserve as as an example.
example.
The ambiguity
ambiguity that that is
is here possible
possible is is fforeshadowed
oreshadowed by by the
the
difference
difference in in stress
stress with which a a statement
statement of of this
this kind
kind can
can
pronounced God is
be pronounced: : is the
the Absolute--or,
Absolute or, God is is the Abso-
the Abso
lute.
lute. The first first sentence means: God alone alone can claim claim thethe
distinction of being being the
the Absolute.
Absolute, The second
second sentence
sentence
means : only
:
only byby virtue of the absoluteness
absoluteness of of the
the Absolute
Absolute
is God essentially
is essentially God. The statement statement "God is is the
the Abso
Abso-
lute" is
lute" is shown to several meanings.
to have several meanings. In In appearance,
appearance, the the
sentence is is aa simple proposition,
simple proposition a
a AOyO!>
Xoyosr in
in the
the sense
sense de-
de
fined.
fined.
This is is not yet
yet the place
place to to discuss
discuss whether the the ambiguity
ambiguity
of this .A6yos-
of this X0y09 is is inherent in in logic,
logic, or
or whether the
the logicality
logicality
of the .Aayo!>,
Xoyo and thus the
?
the AOyO!> itself,
Xoyos itself, has
has its
its grounds
grounds else else-
where. In any event, propositions
any event, propositions such
such as
as our "God is
is the
the
Absolute" do stay fixed when we say
do not stay fixed say them thought thought-
fully, that
fully, that is,
is, when we inquire inquire intointo what they they assert.
assert. Their
Their
.A6yo~ says
Xoyos says only
only what it is meant to
it is to say
say when it it goes
goes through
through
its .AlyE£11 within and for
its own Xcycw for itself;
itself; through
through is 8u1;7 the
is Bid- the "for
"for
itself" is
itself" is expressed
expressed in .AlyEufJru., the
in Xeyecr&u, the "middle voice" voice" of of
.AlyEUJ.
Xeyeu>. As 8ta'AeyEu0ru., the
8taXeycr#at ?
AEYE£11 or
the Xeyew or proposition
proposition proceeds
proceeds
back and forth
back forth forfor itself
itself within
within its its own domain,domain, goes goes
 PART
PAR.T II
II 157
15?

through it,
through it, and
and so
so covers
covers it
it to the end. Thought now is
to the is
dialectical.
dialectical.
We
vVe readily see
readily see that
that all dialectic is by
all dialectic is by its
its nature logic,
whether it
whether it develops
develops as
as the
the dialectic ofof consciousness, ar or as
as
Realdialektik
Realdialektik and finally dialectical
finally dialectical materialism. These,
too,? must always
too always bebe aa dialectic
dialectic of
of objects,
objects, which always
objects of
means objects of consciousness,
consciousness, hence
hence consciousness of of self
(or
(or one
one of
of its
its germinal forms).
germinal forms) In
In .dialectic,
dialectic, too, thinking
is defined
is defined inin terms
terms of
of the
the proposition,
proposition, the A.Oyos-. But
the Xoyog, But where
thought encounters
thought encounters things
things that
that can
can no
no longer be be appre*-
appre-
hended by by logic,
logic, those
those things
things which
which are
are by
by nature inappre-
hensible
hensible still are
still are within
within the
the purview
purview of
of logic
logic--as a-logical,
as a-logical,
or no longer
or longer logical,
logical, or
or meta-logical
meta-logical (supra~logical)
(supra-logical). .

Summary and Transition

Summary Transition
We ask:
ask "What is
: is called thinking?" We ask
called thinking?" ask the
the ques
ques-
tion in
tion in aa fourfold
fourfold way:
way :

1.
1. Wba
Whatt does
does thethe word "thinking" signify?
"thinking" signify?
2.
2. What does prevailing doctrine
does prevailing doctrine mean by by thinking?
thinking?
5.
5. What is is needed for for us to to accomplish
accomplish thinking
thinking with
essential
essential rightness?
lightness?
4.
4. What is
is That which calls us into
calls us into thinking?
thinking?
These four
four questions,
questions, whose differences
differences we cannot re- re
hearse
hearse too
too often,
often, areare nonetheless
nonetheless one question.
question. Their unityunity
stems
stems from
from the the question
question listed
listed in
in the fourth
fourth place.
place. The
fourth
fourth isis the
the decisive
decisive one--it
one it sets sets the standard. For this this
fourth question
fourth question itself
itself asks
asks for
for the
the standard by
by which our
nature,
nature, asas aa thinking
thinking nature,
nature, is is to
to be measured. The third
third
manner
manner of of asking
asking is
is closest
closest to
to the
the fourth.
fourth. The fourth ques-
ques
tion
tion inquires
inquires about
about ThatThat which commands us to think, think, That
which
which entrusts
entrusts thinking
thinking to
to us.
us. The third
third question
question inquires
inquires
about us, it asks us
about us, it asks us what what resources
resources we must
must rally
rally in order
to be
to be capable
capable of of thinking.
thinking. The The third
third manner of asking asking the
the
question
question has
has hardly
hardly been
been mentioned
mentioned so
so far,
far, and that will
will
 158
158 WHAT
WHAT IS CALLED THIN It IN G
IS CALLED ?

not change in what follows. Why? Why? The reason will will become
clearer ifif we now consider, in In aa short excursus, the the kind of of
answer that the the question "\Vhat "What is is called thinking?" is
thinking?" is
trying to to find. \Ve We first see see it
it clearly in in the
the third question.
question.
It
It runs: what is is needed, what are are the the resources we must
have, to to be capable of of thinking with essential rightness? Tightness?
The third question is is the
the most difficult
difficult of of all
ail toto answer,
answer,
because here it it isis least possible to to supply
supply the the answer by by
giving facts and stating propositions. propositions. Even if if we were to to
enumerate various things that that belong
belong to to essentially
essentially right
right
thinking, what is is decisive
decisive would still undecided : to
still remain undecided : to
wit,
wit, whether everything
everything that
that belongs
belongs to
to thinking
thinking does
does in-
in-
deed belong to to usus because
because we have already already listened
listened to to it.
it.

Such listening
listening is
is always
always up up to
to us
us alone.
alone. We must ourselves
ourselves
discover
discover the the one and only only wayway to to answer the the question
question
"What is is called
called thinking?"
thinking?" in
in its
its third
third fonn.
form. If
If we do not
do not
find
find it
it out,
out, all
all talk
talk and listening
listening is
is in
in vain.
vain. And in
in that
that case
case
I1 would urgeurge youyou to bum your
to burn lecture notes,
your lecture notes, however pre pre-
cise
cise they
they may be--and
be and the sooner the
the better.
better.

However, the way

However, way in in which the the third
third version
version of of the
the
question is
question is answered throws light light uponupon the the answering
answering of of the
the
other three,
three, because
because they, including
they, including the
the third
third question
question it it-
self, are one single
self are
y quE>stion
single question in virtue
virtue of
of the
the fourth.
fourth. Perhaps
Perhaps
the question
the question "What
*4
What is is called thinking?" is,
called thinking?" is, as.
as aa question,
question,
single and unique.
single unique. For us us this
this means that, that, when we ask ask: it,
it,
we stand
stand at at the
the beginning
beginning of of aa long
long road road whose full full extent
extent
we cancan hardly
hardly envisage.
envisage. But our our stress
stress on the the uniqueness
uniqueness of of
this question
this question does does notnot mean that that we claim claim credit
credit forfor the
the
discovery of
discovery of an important
important problem.
problem. Commonly,
Commonly, an inquiry inquiry
aims straight
aims straight for for the
the answer.
answer. It It rightly
rightly lookslooks for
for the
the answer
answer
alone, and sees
alone, sees toto it
it that
that the
the answer
answer is is obtained.
obtained. The answeranswer
disposes of
disposes of the
the question.
question. By By thethe answer,
answer, we rid rid ourselves
ourselves
of the
of the question.
question.
The question,
question, "What is is called
called thinking?/*
thinking?," is is of
of aa differ
differ-
ent kind. When we ask,
ent kind. ask, "What
"What is is called
called bicycle
bicycle riding?"
riding?"
 PART II
II 159
159

ask for
we ask for something
something everybody
everybody knows. If If there is is someone
does not
who does not yetyet know what it it calls for,
for, we can can teach him-
it Is
it is aa well-known matter. matter. Not so so with
with thinking. It It only
looks as
looks as though
though we knew what the the question really asks. The
question itself
question itself still
still remains
remains unasked.
unasked. The question "What ""'nat
is
is called thinking?," therefore,
called thinking?/* therefore, does
does not
not aim
aim toto establish an an
answer by by which the the question
question can
can be
be disposed of
of as
as quickly
and conclusively
conclusively as possible. On the
as possible. the contrary,
contrary, one one thing
and one thingthing onlyonly matters
matters with this
this question:
question ; to
to make thethe
question problematical.
question problematical.
Even that that is is aa long
long way way off. Indeed it
off. Indeed it remains
remains question-
able whether we are
able underway on that
are now underway that way.
way. Perhaps
Perhaps
we modern men are still not
are still not capable
capable ofof such thing. How
such aa thing. How-
ever,
ever, this
this supposition
supposition means more than
than merely
merely an
an admission
of our
of weakness.
our weakness.
Thinking-more
Thinking more precisely, precisely, thethe attempt
attempt and the the duty
duty toto
think-is
think is now approaching an era
approaching era when the
the high
high demands
which traditional
traditional thinking
thinking believed
believed it it was meeting,
meeting, and
pretended
pretended it it had to to meet,
meet, become untenable.
untenable. The way way of of the
the
question
question "What is
is called
called thinking?"
thinking?" lies
lies even now in
in the
the
shadow of of this
this weakness.
weakness. The weakness can be described described in in
four statements
statements : :

1.
1 . Thinking
Thinking does does not bring knowledge as
bring knowledge as do the
the sciences.
sciences.
2.
2. Thinking
Thinking does does not produce usable practical
produce usable practical wisdom*
wisdom.
3.
5. Thinking
Thinking solves
solves no cosmic riddles.
riddles.
4.
4. Thinking
Thinking does does not endow us us directly
directly with the power power
to act.
to act.
As longlong as as we stillstill subject thinking to
subject thinking to these
these four de*- de-
mands,
mands, we shall shall overrate
overrate and overtax it. it. Both excesses
excesses pre-
pre
vent
vent usus from returning
returning to
to a no longer
longer customary
customary modesty
modesty
and to persist in
to persist in it, amid the bustle
bustle of a civilization
it,
civilization that
clamors
clamors dailydaily for
for a fresh
fresh supply
supply of
of latest
latest novelties, and
novelties, Mid
daily
daily chases
chases afterafter excitement.
excitement. And yet yet the
the way
way of thinking,
thinking,
the
the way
way of
of the
the question
question "What is called
is called thinking?,"
tMnking?/* re re-
mains unavoidable
unavoidable as as we go go into
into the coming
coming era.
era. We can
260
160 WHAT
WHAT IS CALL ED THINKING?
IS CALLED THINK lNG?

have n0 no foreknowledge of of what that era era will hold, but but itit isis
possible to to give thought to to the
the signs that that signal its its deriva-
tion and its its advent.
Thinking is is the
the most precursory of of all
all precursory activi activi-
ties of man in
ties of in this
this era,
era, when Europe's modern age age is just
is just
beginning to to spread over Hie the earth and be be consummated.
consummated.
Moreover, it it is not just aa surface matter of
is not of nomenclature
nomenclature
whether we we look OKI on the
the present age age as as the
the end
end ofof modem
modern
times, or or whether we we discern that today today the the perhaps
perhaps pro- pro-
tracted process of of the
the consummation
consummation of of modem
modern times is just
times is just
starting.
The question "What "'What is is called
called thinking?"
thinking?" is is an attempt
attempt to to
reach that unavoidable
unavoidable way way which will will lead
lead to to the
the most
most
precursory step. Indeed, the question is
precursory step. Indeed, the question
is prior
prior even to to think
think-
ing, which is itself the most
ing, which is itself the
most precursory
precursory step. step. Thus it appears
it appears
to be
to question of
be aa question the kind
of the kind to to which modern philosophy philosophy
liked to lay claim
to lay claim as as it
it went looking
looking for for the
the most radical
radical
question-the
question
1

question
the question without presuppositions-which
presuppositions which
was toto lay
lay thethe unshakable
unshakable foundations of of the entire edifice
entire edifice
of
of the
the system
system of
of philosophy
philosophy for all
aH future
future ages.
ages. But
But thethe
question
question "What is
is called
called thinking?"
thinking?" is
is not without presup- presup
positions.
positions. Far
Far from it, it,
it
it isis going directly
going directly toward what
would here
would here be be called
called presupposition,
presupposition, and becomes involved
in it.
in it.
The
The decisive
decisive sensesense of of the
the question
question is expressed when we
is expressed

ask
ask "What
"What is is it
it that
that calls
calls onon us
us to
to think?" Which is is the call
call

that
that claims
claims man'sman's thinking?
thinking? This
This question,
question, one might
might say,say,
already
already presupposes
presupposes that that thinking
thinking is is byby nature something
something
that
that isis called
called for, for, and
and isis maintained
maintained and, and, so so to
to speak,
speak, re- re
tained
tained within
within its its nature
nature only only by the call.
by the call. The
The question
question
"What
"What isis This This thatthat calls
calls usus into
into thought?"
thought?" already
already pre-
pre
supposes
supposes that
that thinking, qua thinking
thinking, qua thinking alone, pays alone, pays heed
heed to
to
the calling within
the calling within it. it.
Thinking,
Thinking, then, then, is is here
here notnot taken
taken as as anan occurrence
occurrence whose whose
course
course is is open
open to
to psychological
psychological observation.
observation. Nor
Nor is
is thinking
thinking
 PART
PART H
II 161
161

conceived merely
conceived merely as activity that obeys norms and a
as an activity
scale of values.
scale of values. ThinMng
Thinking cancan be
be guided byby validity and
authority only
authority only if
if it
it has
has in
in itself a
a calling, directing it
it to
to
there is
what there is to-be-thought.
to-be-thought. The question "What is This
...What is This
that calls
that calls on us
us to
to think?/*
think?," if
if asked withwith sufficient urgency,
brings us also
brings also toto the
the problem
problem that thinking, qua thinking,
that thinking,
is essentially
is essentially aa call.call.
something is,
That something is, and that
that it it is
is such
such and such,such, isis what
usually designate
we usually designate as as aa fact*
fact. "Fact"
"Fact" is is aa beautiful and
beguiling word. Prevailing
beguiling Prevailing thought
thought has has long
long since formed
firm views
firm views on what it it means. These views views have have existed
from that
that moment on when a distinction, distinction, longlong inin prepara
prepara-
tion,
tion, came into
into view-the
view the distinction
distinction between what some-
thing is,
thing is, Tl.
ri Ecrrtv,
0ra>, and that
that it is,
it is,onon Ecrrw.
l(nw. Later
Later terminology
terminology
distinguished
distinguished between essentia
essentia and existentia,
existentia^ essence and
existence.
existence. What we are to think
are to think of of the
the explanation
explanation which
traditional
traditional thinking
thinking gives gives ofof the existence
existence of of aa fact,
fact, is
is some
some-
thing
thing that
that can be decided only
only after
after we consider
consider that
that dis-
dis
tinction by
tinction by which both existentia essentia first
existentia and essenfia first achieve

their
their determination. By By what authority,
authority, and on what
grounds,
grounds, is
is that
that distinction
distinction made? How and in
in what way way is is

thinking
thinking called
called to
to this
this distinction?
distinction? The remainder of the
problematic
problematic nature of of that
that distinction
distinction allows
allows us once again again
to
to fathom the the implications
implications of the precursory precursory question
question
"What calls calls on us to to think?,"
think?," without involving involving us pre- pre
maturely
maturely now in
in the
the mystery,
mystery, and also
also fruitfulness,
fruitfulness, of the
the
question.
question. The presumption
presumption is
is that
that we can always
always ask this
this
question
question only only in in aa thinking
thinking way, way, and only only in in that
that way can can
pose
pose the
the question
question in in its
its befitting
befitting problematic.
problematic.
The course
course of of lectures
lectures has brought
brought us to the second way
in
in which the the question
question needs
needs to
to be developed.
developed. It runs:runs what,
:
what,
in the so far customary
in the so far customary and
and long
long since implicit
implicit sense,
sense, do do
we understand
understand by by thinking?
thinking? The implicitness betrays itself
implicitness betrays itself

in
in the
the fact
fact thatthat what we we understand by by thinking is
thinking is pre-
pre
sented
sented and and handed
handed on on byby a
a doctrine bearing
bearing the title
title
162 WHAT
WHAT 1$ CALLED THINKING?
IS GAINED THINKING?

"logic."
**logic*" The doctrine of of thinking bears that title right-
fully: for
:for thinking is the >..lyew of
is the of the A~.
the XiJyc^.
This name here means to to affirm, to to predicate, something
of something: **The
of ; "The moon has has risen."
risen.,. To predicate does not
mean hE're primarily to to express in in speech, but to to present
something as as something, affirm something as as something.
something.
Such prest•ntation and affirmation is is ruled
ruled by by a conjunction
conjrmction
of what is
of is stated with that about which the the statement is is
made. The conjunction Is is expressed In in the
the "as**
"as" and the
"about.''
"about." The conjunction constitutes constitutes a sentence.
sentence. EveryEvery
proposition Is is aa sentence.
sentence. But not not every
every sentence
sentence is is a propo-
propo-
sition. "What is is called thinking?"
thinking?" is is not
not aa proposition,
proposition,
though it it is
is aa sentence--to wit, aa direct
to wit, direct question.
question.
Every proposition
proposition is is ipso facto aa sentence.
sentence. But we need to to
Every ipso facto
give thought
thought to
to the
the question
question whether every
every statement is
is a
proposition-indeed,
proposition indeed, whether the
the statement
statement can at
at all
all be
defined in in terms of of the
the sentence,
sentence, as the grammarians
as the grammarians be be-
lieve.
lieve.
Is
Is the
the statement
statement in the first Matthias Claudius'
verse of Matthias
first verse Claudius'
Even Song, 4i
S^ngj "The The moon has risen," proposition, or even a
risen/' a proposition^
sentence? Of what nature is is this
this statement? I I do not know.
Nor do II trust
trust myself
myself to to discuss matter. To say
discuss the matter. say that the
statement "The moon has risen" is is part
part ofof a poem,
poem, and thus
is
is poetry
poetry and not thought,thought,, does not help help us out of our pre pre-
dicament. The perfectly perfectly correct remark Claudius'
that Claudius'
statement is is a verse and not a sentence sentence does does not help help us
much,
much, so
so long
long as
as it
it remains obscure what it
it means to say
to say
that the poetic
poetic statement gathers
gathers into a
a poem. Presumably
poem. Presumably
we shall
shall never properly
properly think out what poetry poetry is until we
is,7 rmtil
have reached far enough enough with our question:
question: "What is
is

called thinking?"
thinking?" Once more it
it becomes apparent
apparent how
much of a precursor
precursor this this unique question is.
unique question is.
 LECTURE
vV
·-·
When we ask our question
question "What is
is called
called thinking?** in
thinking?" in
the second manner,
the manner, it it turns
turns out that thinking is
that thinking' is defined
defined iain
terms of the A.6yo~.
of the Xoyos. The basicbasic character
character of of thinking
thinking is is con
con-
stituted
stituted byby propositions.
propositions.
When we ask our question question "What is is called
called thinking?'*
thinking?"
in the first
first manner,
manner, then the word "thinking**
"thinking" directs
directs us toto
the essential
essential sphere
sphere of memory, devotion, and thanks*
memory, devotion, thanks. In
the two questions,
questions, thinking
thinking emerges different sources
emerges from different
of its
its essential nature. One might
essential nature. tempted to
might be tempted to explain
explain the
difference offhand in terms of of linguistic
linguistic designation.
designation.
Among
Among the Greeks,Greeks, the name for for the basic
basic form of think
think-
ing, the proposition,
proposition, is A.6yo~.
is Xoyos, Among
Among ourselves,
ourselves, the name
ing,
for the thing
thing that is
is also
also concealed in
in the A.6yos-
Xoyw happens
happens to
be "thinking." Linguistically,
"thinking." Linguistically, the
the word is
is related
related to
to
thought,
thought, memory,
memory, and thanks. But this
this explanation
explanation ex-
ex
plains
plains nothing
nothing so so far,
far, assuming
assuming any any explanation
explanation could be
fruitful
fruitful here. The decisive question question still
stiH remains this this: why
:

is
is it
it that for Greek thinking,
thinking, hence Western and especially especially
European
European thinking
thinking (and
(and for us of
of today),
today) ,
thinking
thinking re-
re
ceives
ceives its
its essential
essential character to to this
this day
day from what in Greek
is
is called Xeyeo* and A.6yo~?
called A.iyew Xoyos? Just because at one time the call- call
ing
ing into
into thought
thought took place
place in terms of the A.6yo~,
Xoyosr, logistics
logistics
today is
today is developing
developing into
into the global
global system
system by by which all all ideas
are organized.
organized.
163
163
164
164 WHAT
WHAT IS CALLED THINKING?
IS CALLED T HI N X. IN G ?

why does the

And why the determination
determination of
of the
the essence
essence of
of
thought not not take place in in terms
tenns of of those
those things
things thatthat are
are
7
evoked in in thethe sphere of of these
these wordswords thane, "memory,"
thane, "memory/
''thanks''-particularly
"thanks" particularly
since what what thesethese words
words designate
designate
was in in Its
its essential profundity
profundity by by no no means
means unknown
unknown to to
the Greets?
the Greeks? The differences differences in in thethe essential
essential sources
sources of of
thinking to to which
which we have have alluded
alluded do do not,
not, then,
then, inhere
inhere in in
any
any wayway in
in the
the distinctive
distinctive linguistic designations.
linguistic designations. Rather, Rather,
the one
the one andand onlyonly thing
thing that that is is decisive
decisive for for what
what even even still
still
for us
for us constitutes
constitutes the the basic
basic character
character of of thinking
thinking-the the
AE')'EW of
Myear of the
the Aoyos,
Myo!>, the the proposition,
proposition, the the judgment
judgment-is that
is that

call by
call by which
which thinking
thinking has has been called,called, and is is still
still being
being
called, into its long-habituated nature.
called, into its long-habituated
nature.
When we raise raise thethe second question, what do we under
second question, under-
stand by
stand by thinking
thinking according
according to to the
the prevailing
prevailing doctrine,
doctrine, it it
looks at
looks at first
first as though we were merely
as though merely seeking
seeking historical
historical
information
information about about what view view of of the
the nature
nature of of thinking
thinking had
come to to predominate
predominate and is is still in force.
still in force. But if if we askask the
the
second question qua
second question qua second question,question, that is is, in the unitary
unitary
that ?
in the
context
context of of the
the four
four modes of o which we spoke, spoke, we then ask ask
it
it ineluctably
ineluctably in
in the
the sense
sense of the
the decisive
decisive fourth question.
question.
Then the the question
question runs: runs what is
: is the calling
calling that has directed
and is is still
still directing us
directing us into into thinking
thinking in the sense of the the
predicative Myo~?
predicative Aoyos?
This
This question
question is is no longer
longer historical-in
historical in the sense of
narrative
narrative history-though
history though it
it is
is an historic
historic question.
question. But it it

is
is not
not historic
historic in in the
the sense
sense that
that it it represents
represents some occurrence
as
as aa chain
chain of of events
events in in the
the course of of which various things things
are
are brought
brought about-among
about among them this,
this, that thinking
thinking after
the
the manner of of the
the A.6yos
Aoyos achieved validity validity and currency.
currency.
The question:
question "What: "What call call has
has directed
directed the mode of thinking thinking
to the >.kyew
to the of the A.6yos?/'
Xoyos?/ is is an historic,
historic, perhaps
perhaps the
7

Xlyo? of the
historic
historic question,
question, thoughthough in in the
the sense
sense that it it determines our our
destiny.
destiny. It It asks
asks what
what it it is
is that
that destines
destines our nature to think
according
according to
to the
the A.6yo~,
Xoyos, that
that directs
directs it
it there,
there, and
and there turns
turns
 PART El
PAB.T II 165

it
it to
to use,
use, and thus implies many possible turns. Thus
Plato's
Plato's definition
definition of the nature of of thought is is not
not identical
with that of Leibniz,Leibniz, though it it is
is the
the same. They belong
together
together in that that both reveal one basic nature, which appears
in
in different
different ways.ways*
But the fateful
fateful character
character of of being destined to to such think-
ing,
ing, and thus that
that destiny itself,
destiny itself, will never enter our hori-
zon
2son so
so long
long as
as we conceive
conceive the
the historic
historic from the
the start only
as
as an occurrence,
occurrence, and occurrence
occurrence as
as a
a causal chain of
of events.
Nor will
will itit do
do to to divide
divide the the occurrences
occurrence so so conceived into
those
those whose causal causal chain
chain is is transparent and
transparent and comprehensible,
and others
others that
that remain incomprehensible
incomprehensible and opaque, what
we normally
normally call
call "fate."
"fate." The call
call asas destiny is is sa
so far
far from
being incomprehensible
being incomprehensible and alien
alien to
to thinking, that on the
the
contrary
contrary it it always
always is is precisely
precisely what roust must be be thought, and
thus
thus is
is waiting for
waiting for a
a thinking
thinking that
that answers
answers to
to it.
it.

In order to to be equal
equal to
to the
the question what,
question what, by by prevailing
doctrine,
doctrine, is
is called
called "thinking,"
"thinking/* we simply
simply have to risk asking
to
the question.
the question. This implies implies:: we must submit, submit, deliver
deliver ourour-
selves
selves specifically
specifically to to the calling
calling that
that calls
calls on us
us to
to think
after
after the manner of of the >..6yos-.
Xoyw. As long long as as we ourselves
ourselves do
not set
set out from where we are, are, that
that is,
is, as
as long
long as
as we do not
open
open ourselves
ourselves to
to the call
call and,
and, with this
this question, get
question, get under under-
way
way toward the the call-just
call' just soso long
long we shall shall remain blind blind to
to
the
the mission
mission and destiny destiny of of our nature.
nature. Yon You cannot
cannot talktalk of
of
colors
colors to the blind.
to the blind. But a a still greater ill than
still greater ill than blindness
blindness is is
delusion.
delusion. Delusion believes believes that
that itit sees,
sees, and that that it it sees in
sees in
the only
only possible
possible manner,
manner, even while while this its belief
this its belief robs
robs it
it of
of
sight.
sight,
The destiny
destiny of of our
our fateful-historic
fateful-historic Western nature nature shows
itself in
itself in the
the fact
fact that
that our sojourn
sojourn in
in this
this world rests upon
rests upon
thinking,
thinking, even where this
this sojourn
sojourn is
is determined
determined by the
by the
Christian
Christian faith-faith
f aith faith which cannot cannot be proved proved by by think
think-
ing,
ing, nor is
is in
in need of
of proof
proof because
because it
it is
is faith.
faith.
But this,
this7 that
that we hardlyhardly discern
discern the the destiny
destiny of of our na-
 166
166 WHAT
WHAT IIS CAL1*1
S CALL ED T H 1 N K IN G ?

ture, and therefore pay no heed to 10 the

the calling that has
called us to
to thinking according to the A~,
to the AJyi>9, flows from still
another source. The influence of of that source is is not
not upup toto us.
us.
But we areare not for for that reason excused from admitting that
our understanding and explaining, our knowledge and our
intelligence--that our thinking still remains totally totally with-
with-
out mission in in terms of of the
the destiny of of its
its own being.
being. The
more completely our thinking regards itself merely merely in in
terms ofof its
its own comparative written written history,
history 7
and historical
historical
in this sense, the
in the more decisively
decisively it it will
will petrify
petrify in in fateless-
fateless-
ness, and the
the less it it will arrive at the artless, fateful
will arrive at the artless, fateful relation relation
to
to the
the calling by by which thinking
'thinking has been been directed
directed to to the
the
basic character
character of the A.&yo~.
of the X<Jyos*
Our age rages
rages in in a
a mad, steadily growing
mad, steadily growing craving
craving to to con-
con-
ceive history in in terms of of universal history, as
universal history, as an occurrence.
occurrence.
Its
Its frenzy
frenzy is exacerbated and fed
is exacerbated fed by by the
the quick
quick and easy easy
availability
availability of of sources
sources and means of of presentation.
presentation. This This
sounds like
like an exaggeration,
exaggeration, but is
is a
a fact:
fact : the
the unexpressed
unexpressed
archetype of the portrayal
archetype portrayal of all all and everything
everything in in terms
terms
of universal history
history that
that is
is palatable
palatable todaytoday is
is the
the illustrated
illustrated
weekly. Umveisal
weekly. Universal history,
history, operating
operating with the the most com com-
prehensive means,
prehensive means, assumes that a comparative
that a comparative portrayal
portrayal of of
the most varied
the varied cultures,
cultures,, from ancient
ancient China to to the
the Aztecs,
Aztecs,
can establish
establish a relation
relation to history. This world history,
to world history. history,
however,
however, is
is not the
the destiny
destiny of
of a world but rather
rather the
the object
object
established by
established by conceiving
conceiving world in in terms
tenns of of universal
universal his his-
tory, thus: the occurrence,
tory, thus: the occurrence, to to bebe presented
presented from every every
angle, of
angle, of every
every human achievement and failure failure thatthat cancan
in any
in any way
way be found out. out.
history, however,
World history, however, is is the
the destiny
destiny whereby
whereby aa world world
lays claim
lays claim to us. We shall
to us. shall never
never hearhear that
that claim
claim of of the
the
world's destiny while we are
world's destiny are engaged
engaged on on world-historic
world-historic--
which in in this
this context
context always
always means
means universal-historical
universal-historical-
voyages.
voyages. We shall hear it
shall it only
only by giving heed
by giving heed to to the
the simple
simple
calling of
calling of our
our essential
essential mission,
mission, so so that
that we
we may may givegive itit
 PART
PART II
IE 167
167

thought.
thought. The most
The most precursory
precursory attempt to to pay
pay attention to to
this way
way is is the
the question
question "What"What does call on on IB
us toto think?"
Note that
Note that we say say: the
: the question.
question.
But even
But even when we ask ask what
what thethe call
call toto think according
to the
to >.6yo~ is
the Xoyos is-mustmust we not not even
even then
then g0go back to to the early
ages
ages ofof Western thinking in order
thinking in order to to comprehend what callcall
directed this
directed this thinking
thinking to to begin?
begin? ThisThis,? too
too, seems to
7
to be
be only
a narrative-historical
a narrative-historical and besides besides very
very risky
risky question. After
all, little about the early thinking of
all, we know little about the early
of the
the Greeks,
that little
and that little only
only in in fragments
fragments,? and these fragments of of
disputed meaning.
disputed meaning. All
All we have
have left
left of
of the
the works
works of
of the
the
decisive early
decisive early thinkers
thinkers can can bebe put
put in
in aa pamphlet of of not more
than thirty
than thirty pages.
pages. What does does that
that amount to, to, compared
with the
with the long
long shelves
shelves of of voluminous
voluminous tomes tomes with which the the
works of
works of later
later philosophers
philosophers keep keep usus occupied?
occupied?
Inevitably it
Inevitably it begins to'
begins to looklook asas though
though die the attempt
attempt to ask
to ask
the question "\Vhat is called
the question "What is called thinking?" thinking?" in
in the
the second
second man
man-
ner
ner also
also amounts to to no more than aa historical
historical consideration
consideration
of
of the
the beginnings
beginnings of
of Westem
Western philosophy.
philosophy. We shall
shall let it
let go
it go
at
at that,
that not
?
not because
because we are indifferent
indifferent to to that
that impression,
impression,
but
but because
because it it cannot be dispelled
dispelled by by talking
talking about it it instead
instead
of setting
of setting out out on the way
the way of of our question.
question.
What is is that
that calling
calling which commends
our Western
thinking
thinking to to its
its own proper
proper beginnings,
beginnings y and from there still still

directs
directs eveneven today's thinking
today's thktking on its way?
its way? The thinkers
thinkers of
of
the fateful beginnings
the fateful beginnings of
of Western thought
thought did not,
not, of
of
course,
course, raise
raise the
the question
question of the calling,
calling^ as we are trying
trying
to do
to do now. What distinguishes
distinguishes the beginning
beginning is
is rather
rather that
that
those thinkers experienced
those thinkers experienced the claim of the calling by
calling by re- re
sponding
sponding to to it
it in thought. But with such a destiny,
in thought. a destiny, must
they
they not
not also
also have
have come
come to
to comprehend
comprehend explicitly
explicitly the call-
catt
ing
ing that
that starts
starts their
their thinking
thinking on its
its way?
way? We may assume
so simply
so,? simply because
because any any thinking
thinking is is sent
sent out
out on its its way only only
when
when it it is
is addressed
addressed by by that
that which
which gives
gives food
food for
for thought
thought
as
as that
that which
which is to-be-thought. In
is to-be-thought. In this
this address,
address, however,
however, the
168 WHAT CAtf*E THINHING?
WHAT IS CALLED THINKING?

source of
of thP
the call
call itself appears, though not not in
in its
its full radi-
radi-
ance nor under the the same name. But before inquiring about
the calling that encompas~f.'s all al Western and modem Euro-
pean thinking, we must try try toto listen to to aoa
an early saying
which gives us evidence how much early early thought generally
responds to to a a call, yet
yet without naming it, it, or
or giving
giving it it
thought, asas such. Perhaps we need no more than than to to recall
recall
this one testimony in in order to give the
to give fitting, that
the fitting, that is,
is, aa
restrained answer to to that question of of the
the initial
initial calling,
calling.
The doctrine of of thinking is called logic
is called logic because
because tMniing
thinking
develops inin the
the A.iysv
Xfyw of of the
the A.6yos.
Aoyos. We are
are barely capable
barely capable
of
of comprehending that at at one time time thisthis was not so, that
not so, that aa
calling became "needful"
"needful" in order to
in order to set thinking on
set thmking on the
the
way
way of
of the
the }u)yos
Ai&yos into
into the
the 'Al:yEJ.J/.
Xlycw. A fragment
fragment of
of Parmen-
ides,
idcs, which has
has been given
given the the number 6 6,? begins
begins with
with these
these
words : x_p;,
xpi)
: TOroA.lyew
X^yer 'T'E
TC JJOE£v
3*o?F T
r*
0
EOJI
JOF EPf£6'a.L."
%ppwu." The usual
usual
translation of the saying
of the saying is: is "One should
: should bothboth say
say and think
think
that
that Being is."
is."

Summary Transition
Summary and Transition
The answer to to the question
question "What is is called
called thinking?
thinking?" is, is, 7'

of course,
course, a statement,
statement, but not a a proposition
proposition that
that could
could be
formed
f orxned into
into a sentence with which the the question
question cancan be
be put
put
aside
aside as
as settled.
settled. The answer to the question
to the question is,
is, of
of course,
course, an
utterance,
utterance, but it it speaks
speaks from a correspondence. It
a correspondence. follows
It follows
the calling, question in
calling, and maintains the question its problematic,
in its problematic.
When we follow the calling, calling, we do
do not
not free
free ourselves of
ourselves of
what isis being asked.
being' asked*
The question
question cannot be settled,
settled, now or ever. If
or ever. pro-
If we pro
ceed to the encounter of of what isis here in question,
here in question, the call-
the call
ing, question becomes in
ing, the question in fact only more problematical.
fact only problematical.
When we are questioning
questioning within this problematic, we are
this problematic, are
thinking.
thinking.
Thinking
Thinking itself
itself is
is a way. We respond to
way. the way
respond to the way only by
only by
 PAMT II
PART 169
lit

remaining
remaining underway.
underway. To be underway underway on the the way in in order
to
to clear
clear the way-that
way that is is one thing. The other thing is is 10
to
take a position
position somewhere along the the road
road,? and there make
conversation about whether, whether, and how, how, earlier and )ater
stretches
stretches of the way way may may be different,
different, and in in their differ-
ence might
might even be incompatible--incompatible,
incompatible that is, is, for
for
those
those who never walk the way, way nor nor ever
?
ever setset out
out 0non it, it, bat
but
merely
merely take up up a position
position outside
outside it,
it, there forever to
to for-
for
mulate ideas
ideas and make talk talk about the way.
about the way.
In order to to get underway,
get underway, we do
do have
hare to set
to set out.
out. ThisThis is is
meant in a double sense: sense for:for one tiling,
thing, we have to to open
ourselves
ourselves to to the emerging
emerging prospect
prospect and direction of of thethe way
way
itself;
itself; and then,
then we must get
7 get on the
the way,
way, that
that is,
is,
must take
the
the steps by
steps by which alone
alone the
the way
way becomes
becomes a
a way.
way.
The wayway of thinking
thinking cannot be be traced
traced from somewhere
to somewhere like
to like a well-wom
well-worn rut, rut, nor doesdoes itit at
at all
all exist as as
such inin any
any place.
place. Only
Only when we walk it, it, and in in no other other
fashion,
fashion only,
?only, that is,
is ?
by thoughtful questioning,
by thoughtful que$tionktg ?
are we on
the move on the the way.
way. This movement is
is what allows
allows the
the
way
way to to come forward. That the way way of of thought
thought is is ofof this
nature is part
is part of the precursoriness
precursoriness of
of thinking,
tMnMng ?
and this
this
precursoriness
precursoriness in turn depends depends on an enigmatic enigmatic solitude,solitude,
taking
taking the word "solitude"
"solitude" in
in a
a high,
high, unsentimental sense.
sense.
No thinker ever has entered entered intointo another
another thinker's
thinker's soli soli-
tude. Yet it
tude. it is
is only
only from its
its solitude
solitude that
that all
all thinking,
thinking, in in a
hidden mode,
mode, speaks
speaks to to the thinking
thinking thatthat comes after after thator that
went before.
before. The thingsthings which we conceive
conceive and assert
assert to be
the results
results ofof thinking,
thinking, are the misunderstandings
inisunderstandings to which
thinking
thinking ineluctably
ineluctably falls falls victim. Only they
victim. Only they achieve
achieve publi publi-
cation
cation asas alleged thought,
alleged thought, and occupy
occupy those
those who do not
think.
think.
To answer the the question
question "What is thinking?" is
called thinking?"
is called is

itself
itself always
always to keepkeep asking,
asking, so as to
so as underway. This
to remain underway.
would seem easier easier than the intention
intention to take aa firm
to take flrm posi posi-
tion;
tion; for
for adventurer-like,
adventurer-like, we roam away
away into
into the
the unknown.
1170
70 WHAT
lV H AT IS C A L L ED THINKING?
CALLED T Ill N K I :'l G ?

Nevertheless, if If we are are to to remain undt-rway we must first

of
of all
ill and constantly give attention to to the
the way. The move-
ment, step by by step, is
is what is
is essential here. Thinking dears
its
Its way only by its
by its own questioning advance. But this clear-
ing
Ing of
of the
the way is
is curious. The way that is
is cleared does not
not
remain behind, but is is built into the next step, and is is pro-
pro-
jected forward from it. it.

Now it it always remains possible, of of course, and very very often

often
actually is is the
the case, that we dislike a a way
way of of this sort
sort from
the
the start, because we consider It it hopeless or or superflu0<u$
superfluous, or
7
or
because we consider it it foolishness. If
If that is
is our
our attitude,
attitude, we
should refrain from looking at at the way even
the way even from outside,
outside.
But perhaps it it is
is not
not fitting anyhow
fitting anyhow to
to let
let the
the way
way be be seen
seen
in
in public.
public. With this hint,
hint, we shall
shall break
break off
off our
our general
general
remarks aboutabout ways
ways of of thinking.
thinking.
We shall now try try to to walk the the wayway of of our
our question,
question, by by
asking it it in
in the
the sense of of the
the decisive fourth 7 but
decisive fourth, in the
but in the mode
of the second manner.
The initially
initially proposed version of
proposed version of the
the second
second question
question
ran : what do we understand by
: thinking according
by thinking according to to tra
tra-
ditional doctrine,
ditional doctrine, logic? logic? At first
first it
it appears
appears that
that the
the question
question
inquires historically what we have hitherto
inquires historically hitherto had in in mind
and taught
taught about thir.king.
thinking. But now we ask ask:
:

"What is is the call to

the call to which Western-European
Western-European thinking thinking
is
is subject,
subject, the thinking
thinking whose roads
roads we,
we too,
7 too,
follow
follow as soon
as soon
as
as we let
let ourselves
ourselves get get involved
involved in in thinking?"
thinking?"
But even so, so, the
the impression unavoidably
impression unavoidably remains remains thatthat
the question
question amounts to
to no more than
than a
a historical
historical descrip-
descrip
tion
tion of of the beginnings
beginnings of of Western philosophy.
philosophy. The treat treat-
ment of the question
question may may retain this pecuMarity,
retain this peculiarity, thatthat it will
it wiU
remain forever implausible
implausible to
to the
the scholarly
scholarly research
research in
in the
the
history
history of philosophy
philosophy and its
its principles of interpretation.
principles of interpretation.
In the writings
writings of Pannenides,
Pamaenides? a a Greek thinker
thinker who lived lived
around the tum turn of the sixth sixth into the fifth
into the fifth century B.c., we
century B.C.,
read the
the saying:
saying :
 FART II
PART 171
171

According
According to
to the usual translations,
translations, this
this means
means;:
"One should both say
say and think
think that
that Being
Being is . .,
is."

It would be most in
It in keeping
keeping with the the way
way on which we
have setset out with our question,
question, if
if we were now to to leave
leave off
off
all
all asides
asides and warnings,
warnings^ and tried
tried to
to trace
trace in
in thought what
the saying
saying tells
tells us.
us. But today,
today T when we know much too too
much and form opinionsopinions much too
too quickly,
quickly, when we com-
com
.pute
pute and pigeonhole everything in
pigeonhole everything in aa flash-today
flash today there
there is
is
no room at at all
all left
left for
for the
the hope
hope that
that the
the presentation
presentation of
of a
a
matter might
might in itself
itself be powerful enough
powerful enough to
to set
set in
in motion
motion
any
any fellow-thinking
fellow-thinking which,which prompted
? prompted by by the
the showing
showing of of
the matter,
matter, would join
join us on our
our way.
way. We therefore
therefore need
need
these
these bothersome detours detours and crutches that otherwise
crutches that otherwise run
counter to to the style
style of
of thinking ways.
thinking ways. This is
is the necessity
the necessity
to
to which we bow when we now attempt, attempt, byby circumscribing
circumscribing
the matter in ever narrower circles,
the to render possible
circles, to possible the
the
leap
leap into what the saying
saying tells
teUs us:
us :

"m ro ^CW TE
T0 AEyEw T voli.v
POZv T.
T* EOJI
OF Ep.p.£VCU."

"One
One should both say
say and think that Being is."
that Being is."
 LECTURE
VI

One isis tempted to to call

call this
this proposition
proposition an obvious platitude.
obvious platitude.
What else can we say say and think of being, except
being, except that
that it is?
it is?
The statement is is not only
only self-evident-it
self -evident it remains totally
totally
vacuous. It It actually
actaaEy tells tells usus nothing:
nothing and what it
: it does
does tell,
tell,
we knew before.
before. "Being"Being is"
is" sounds
sounds like
like rain
rain rains.
rains. Of
course rain rains*
rains. What else else could it it do? And a thinker of of
Parmenides'
Paitnenides' stature
stature is is supposed
supposed to have uttered
uttered vacuities
vacuities of
of
this kind? Still
Still worse,
worse, he is is even supposed to
supposed to have offered offered
this vacuity
vacuity as something
something it
it is
is necessary
necessary to
to say
say and think?
Let us just
just suppose
suppose that that Parmenides
Paimenides did did utter
utter the
the sensen-
7
tence, "being
tence, "being is/ is," and did intend it
it in
in the
the sense
sense we men-
men
tioned. Is it as vacuous,
Is it vacuous, as as easy
easy to to recite,
recite, as
as it
it would seem?
The phrase
phrase is is not so so vacuous as as toto say
say the
the identical
identical thing
thing
twice with equal equal thoughtlessness.
thoughtlessness. Even considered considered super super-
ficially, the phrase
ficially, phrase proves
proves ambiguous.
ambiguous. It It may
may say say: being
being is,
: is,
meaning
meaning it
it is
is not so
so that being
being is
is not.
not. What is
is stated
stated is
is the
the
actuality of
actuality of being.
being. But the phrase phrase may may also
also say
say: part
:part of
of the
the
fundamental character of of being
being is is that
that "it
"it is"
is": Being.
: Being. The
"what" of of being,,
being, its its essence,
essence, is is named
nruned in in the
the "is."
"is." Or,
Or, thethe
phrase may state
phrase state both thingsthings at onc~the
at once fact thai
the fact being
that being
is, and what it
is, it is,
is, its
its essential
essential nature.
nature. Parmenides,
Parmenides, it it is
is true,
true,
speaks neither of the "existence"
speaks "existence" nor of of the
the "essence"
"essence" of of
being.
being.

172
172
 PART II
PA.l\.T 173
175

To keep
keep us from judging judging the phrase too
the phrase too lightly, let let us try
us try
to
to clarify
clarify it
it by
by an example.
example. We admit that in in this
this case the the
procedure
procedure remains quite quite dubious.
dubious. There There is is aa tree in in the
the
yard.
yard. We state: state the tree
: tree is is well-shaped. It
wel-shapedl It is is anan apple tree.
TMs year
This year it
it did not bear many apples.
many apples. The birds like it. The
like it.
apple-grower
apple-grower has still
still other
other things
things to
to say
ay about it. The
it.
scientific
scientific botanist,
botanist,, who conceives of
conceives of the the tree as a plant, can
as a plant,
point
point out a variety variety of of things about the
things about the tree.
tree. And finally
there comes along along a
a strange
strange and curious
curious human being and
says
says ::the tree
tree is,
is, it
it is
is not so
so that
that the
the tree
tree is
is not.
not.
Now,
Now, which is is easier
easier to say and
to say and to to think-all all those
things
things that
that have been reported about the
reported about the tree from thetree from the most
diverse quarters,
diverse quarters, or or the
the phrase:
phrase: "The free is!"? If
tree isS"? If we say say
this
this phrase
phrase and if,
if,
in
in the
the saying,
saying, it
it is
is a
a >..~:yEw,
Xeysr, a
a thinking
and not just just vapid
vapid talk-then,
talk then, II askask again
again : what about
: about thethe
tree
tree is
is easier
easier to to determine,
determine, its
its lovely shape
lovely shape and
and all
all the other
the other
things
things that
that can be perceived--or
perceived this, that
or this, that the
the tree
tree is?is?
If
If we stop
stop onlyonly for one moment to to say
say thethe phrase
phrase: "The
:

tree
tree is,"
is," saying
saying it it in
in terms of of what the the phrase
phrase says,says, we have
already
already said
said "is"
"is" about the tree.
tree. And now we are
are faced
faced with
the
the question,
question, clumsy clumsy but defmite:
definite: what about
about "is,"
this "is,"
this
according
according to to which it it is
is not so that the
so that the tree
tree is is not?
not? Where
in
in the treetree or on the tree tree oror behind the the tree,
tree, is is this
this thing
thing
77
named by by the "is"? We say say "is"
"is hundreds of times
times daily,
daily, of
course. And even if
course. if we do not say say it, it, we constantly
constantly and
everywhere
everywhere refer refer with the the auxiliary
auxiliary verb verb to that which is.
to that is.
But can this this fact
fact alone,
alone, that that we take take the the "is" so so Iightly
lightly,.7
constitute any
constitute any kind of
of evidence that
that the
the word itself
itself has no
gravity?
gravity? Who would have the temerity
temerity to
to deny roundly
deny roundly
and on no particular
particular grounds
grounds that ultimately this
that ultimately this auxiliary
auxiliary
verb
verb maymay even name the
the gravest
gravest and most difficult
difficult thing
thing
that
that remains to to be said?
said?
Let
Let us us for
for thethe moment strike strike outout the
the "is,"
"is," and the the phrase
phrase
"the
"the tree
tree is."
is." Let us us assume it it had not not yet yet been said. said. And
let us
now let us try
try to to say:
say the
: the tree
tree isis well-shaped
well-shaped; the $
the tree
tree isis an
174
174 W AT
WIIAT
II CALLED THINKING?
IS CALIfD

apple tree; thethe tree does notnot yield many apples. "Without
the ..
the is" in
"is" in the
the phrase "the
"the tree i%
is,"
%f
these statements would
fall
fall into a
a void, taking along with them the whole science
the
of botany. Nor Is
of is that all.
alL Every human attitude to to some-
thing, every human stand in in this or
or that sphere of of beings,
would rush away resistlessly into the the void if the "is"
if the "is" did
did not
speak. vVithout it,
it,
not even rush away
human nature could not
into the
the void, because for for the
the "away"
**awaj" there must have been
aa "here."
We note once more: the the fact that we take the the "is"
"is" too
too
lightly Is is no proof that the the "is"
"is" and what it it names does not
keep within it it aa weightiness that we can can hardly
hardly everever weigh.
weigh.
But that we can can take this "is" "is" so lightly shows how much
so lightly
we still areare inin the
the constant
constant dangerdanger of of illusion
illusion-an illusion
an illusion
all the
all the more deceptive
deceptive because
because it it does notnot appear
appear even to to
exist.
exist.
Yet
Yet itit would be be rash to to derogate
derogate the the appearance
appearance of of that
that
danger's non-existence
non-existence as as if it were something
if it something defective
defective
and baneful.
baneful. That appearance,
appearance, and the apparent apparent indiffer-
indiffer-
ence of the
of the "is""is" that goes
goes with it, may
it, may
hold the only possi-
only possi
bility
bility for
for mortal
mortal men to reach the the truth*
truth.
The phrase
phrase "being
"being is" is" keeps an infiniteinfinite distance
distance from
empty platitudes.
empty platitudes. On the
the contrary,
contrary, it
it holds
holds the most com com-
pletely
pletely fulfilled
fulfilled secret
secret of
of all
all thinking,
thinking, in
in the first
first intimation
intimation
of
of its
its statement.
statement.
And still
still the
the question
question remains open open whether the saying saying
of
of Parmenides demands no more than that we note
that note the fact
fact
that
that being
being is. is. This is is what we assumed at at first,
first, on the
strength
strength of
of the
the familiar
familiar translation.
translation. But every translation
every translation
is
is already
already an interpretation.
interpretation. Every interpretation must first
Every interpretation first

of all
all have entered
entered into into what is is said,
said, into
into the
the subject
subject matter
it
it expresses.
expresses. Such entering entering is is in
in our case presumably not as
case presumably as
easy
easy as as entering
entering an orchard and there
there to
to speak
speak of
of a
a tree.
tree. To
enter intointo what is said in
is said in the phrase
phrase "being
"being is" is" remains
uncommonly
uncommonly difficult
difficult and troublesome for
for the
the reason thatthat
we areare already
already within it.
it.
 PART II 175

But before we enter

enter into
into the saying of
the saying of Pannenides we
have quoted,
quoted, we must note that
that the
the saying is not
saying is not offered by
by
Parmenides as thethe expression
expression of
of a
a demand he
fm makes.
Rather,
Rather, the saying
saying is
is addressed to Parmeaides
addressed to Parmenides himself. For
there
there soon follow
follow the
the words:
words :

"-ref
*Va u·<r* eyru
eyco cppaCECTBa~. IJ.:vCJYya"
fypaJ^ecrdat aiwya"
xp*l ro
This, the x.JYT/ X.Eya.v and other things, II call
call upon
*c
"This, TO Xeyca^ other things, upon you
you
to take
to take to
to heart."
heart."

~'"I."
L" Who is this "I"?
is this being who
C
It is
T*? It is in
in any
any case
case aa being
calls,
calls, in
in any case a call
any case call which speaks
speaks to to the
the thinking
thinking thinker,
thinker,
and even speaks
speaks to
to him of
of ways.
ways. It
It shows
shows to
to him three
three ways:
ways :

one which thinking

tMnking must go
go before
"before all
all other
other ways;
ways; one to
to
which thinlring
thinking must also
also pay
pay heed as
as it
it proceeds;
proceeds; and one
which remains impassable
impassable to thinking. The calling
to thinking. calling calls
calls
thinking
thinking to
to the crossroads of
crossroads of way, way, no way,
way, and wrong
wrong way.way.
But the wayway of thinking
thinking is is of such aa kind
of such kind that
that this
this cross
cross-
roads can never be crossed crossed by by aa once-f
once-for-all decision and
or-all decision
choice of way,way, and the way way can never be he put
put behind as as
once-for-all behind us.
once-for-all us. The crossroads accompanies us on
crossroads accompanies
the way,
way, every
every moment. Where does does this
this strange
strange triple
triple way
way
lead? Where else else but into
into what is is always
always problematical,
problematical,
always
always worthy
worthy of questioning?
questioning?
By
By the
the words of of Parmenides it it can be shown that that he isis
subject
subject toto aa call,
call, that
that he recounts
recounts what is addressed to him
is addressed to Mm
in
in order
order toto respond
respond to to it.
it. But we prefer
prefer to to give
give our attention
attention
directly
directly to
to what is
is recounted here,
here, and in
in and through
through it
it

raise the question

raise the question what it
it is
is that
that is
is addressed
addressed to
to him,
him, rather
rather
than prove
prove from the outside, outside, and at at lengthy
length, and funda funda-
mentally
mentally in
in vain,
vain, that
that what speaks
speaks here is
is something
something like like
a calling.
calling.
Let us listen
listen toto the thinker's words:
thinker's words :

But how are

are we to
to hear without translating,
translating, translate
translate
without
without interpreting?
interpreting? Even if
if we were dealing
dealing with some-
176
176 WHAT
WHAT IS C ALL Jt D THINKING?
T HI N X IN G ?

thing a thinker said In in our

our native language, It it would have
be
to be
to interpreted. We give attention to the saying while we
to the
an
are underway on on the
the way of of the
tl1e question "'\Vhat calls on us
to think?," in
to the sen5e of
in the the A.~ whose laws and nature
l">f the
aw
are ex:pres.•:;ed In in logic. ButBut then, would we not not bebe forcing
Parmenides' saying from the the start into a a specific perspec-
tive that is is solely determined by by the
the prospect opened up up byby
the way of
the our question? That is
of our is indeed the the case. But it it is
is
not aa dt-fect which we admit only only under stress. At most most, we
?

here encounter the the same difficulty with which every every inter-
inter-
pretation has io to struggle.
But it
But it becomes necessary here to to point out
out an illusion
illusion toto
which we all all too
too easily
easily fall victim
victim again
again and again.
again. It
It is
is
that we imagine we are are approaching
approaching Parmenides'
Parxnenides' saying
saying
in
in an objective manner and without presuppositions
and without presuppositions when
we take cognizance of of it
it without
without any any intimations
intimations and even
without giving
giving it it thought.
thought. We take take cognizance
cognizance of of it,
it, we
add it to' the
it to the knowledge
knowledge which we imagine
imagine we possess any-
possess any
way
way of
of such matters.
matters* But this
this "cognizance-taking"
"cognizance-taking" without
intimations and questions,
questions, and seemingly seemingly not burdened
with any
any prejudice,
prejudice, is is in
in fact interpretation as
fact an interpretation as charged
charged
with presuppositions
presuppositions and prejudices prejudices as as is possible in this
is possible this
case. It
case. It rests
rests on the the stubborn
stubborn and widespread
widespread priorprior assump
assump-
tion
tion that
that one can enter enter into dialogue with a thinker
into dialogue thinker by by
addressing
addressing him out
out of
of thoughtlessness.
thoughtlessness. And here
here thought-
thought
lessness
lessness is is toto he
be found
found not so so much where someone un un-
trained in in philosophy
philosophy asks asks his his questions,
questions, but ratherrather where
every
every seemingly
seemingly pertinent
pertinent and appositeapposite citation
dilation from all all of

the world's
world's philosophical
philosophical literature
literature is
is indiscriminately
indiscriminately
thrown in. in.

But in what way way are are we to to translate

translate the saying? Only
the saying? Only
one way
way is
is open.
open. Without regard
regard to
to later
later philosophy
philosophy and
its
its achievements in interpreting this
interpreting this thinker, thinker, we shallshall try
try
to listen
listen to
to the saying,
saying, so
so to
to speak,
speak, in
in the
the first
first bloom of
of the
the
words. We must be guided, guided, of of course,
course, byby aa certain
certain famil-
famil-
 PAET
PART II
II 117
IJ7

iarity
iarity '\•.rith all
with all that
that hashas come down to to as us of
of Parmenides·
sayings.
sayings. This will
will remain in
in the
the backgroWld of the
of the discus-
sion to
sion to follow.
follow.
But we shall
But shall keep
keep thethe current
current translation in in view, for
for the
the
sake of
sake of contrast
contrast with with the the translation that we we shall now at at-
tempt, and not
tempt, not in the conviction
in the conviction that we have thus fully
confronted prevailing
confronted Pannenides interpretations. A full
prevailing Parmenides
confrontation could
confrontation could notnot bebe satisfied
satisfied withwith weighing the the rere-
sults of
sults of the
the various
various interpretations
interpretations against each other. That
would mean to to neglect
neglect the the main issue. issue. Full
Full confrontation
consists in the critical
consists in the critical analysis analysis of
of the
the unspoken assumptions
of
of prevailing
prevailing Parmenides interrelations, interpretations, for for which this is is
not the
not the occasion.
occasion.
Every confrontation
Every confrontation of two different
of two different interpretations of of
a work,
a work, not not only
only in
in philosophy,
philosophy, is
is in
in reality
reality a
a mutual reflec-
reflec
tion on the
tion the guiding
guiding presuppositions;
presuppositions it $
it is the discussion of
is the of
these
these presuppositions-a
presuppositions a task which, strangely,
task which, strangely, is is always
always
tolerated
tolerated only only marginally
marginally and covered
covered up
up with empty
empty gen-
eralities.
eralities. In notingnoting this
this fact,
fact, let
let us
us also
also point
point out once more
that the
that the attempt
attempt at
at translation
translation here
here proposed-it
proposed too, and it
it too, it
most of of all-is
all is possible
possible onlyonly on the way
the way on which we are
are
already engaged
already engaged when we ask
ask the
the question
question : : "What calls
calls on
OQ
us
us to
to think?"
think?" With this, this, the
the prior assumption
prior assumption of our inter-
inter
pretation
pretation is is both
both identified
identified and submitted for discussion. discussion.
But it
But it would violate
violate the meaningmeaning of
of interpretation gen-
interpretation gen
erally
erally if if we cherished
cherished the
the view that there can be an inter-
inter
pretation
pretation which is is non-relative,
non-relative, that is, is, absolutely
absolutely valid.
Absolutely
Absolutely valid
valid can at
at the
the very
very most he
be only
only the sphere
sphere of
ideas
ideas within
within which we beforehand place
place the text to be
interpreted.
interpreted. And the the validity
validity of of the presupposed
presupposed sphere sphere of of
ideas
ideas can
can be absolute
absolute onlyonly if if the absoluteness rests rests on some-
some
thing
thing unconditional-on
unconditional on a
a faith.
faith.
The unconditional
unconditional character character of of faith,
faith, and the the prob-
prob
lematic character of
lematic character of thinking,
thinking, are
are two spheres
spheres separated
separated by
by
an
an abyss.
abyss.
178 W H AT IS C ALL E. D THINKING?
T H I N ll t N G ?

Every interpretation is is a
a dialogue with the the work, and
with the saying. However, every dialogue becomes halting
and fntitless ifIf it
it confines itself obdurately to to nothing but but
what is
k directly said-rather than that the the speakers in in the
the
dialogue involve each other in ia that realm and abode about
which they are are speaking, and lead each other 10 to it.
it. Such
involvement is is the
the soul of of dialogue. It It leads thethe speakers
into the
the unspoken. The term .. conversation" does, of of
course, express thethe fact that the
the speakers are are turning to to one
another. Every conversation is of dialogue. But true
is aa kind of true
dialogue isis never a
a conversation. Conversation
Conversation consists in
in
slithering along the the edges of the subject matter
of the matter, precisely
?
precisely
without getting involved
involved in the unspoken.
in the unspoken. Most textual textual
interpretations-not only only of
of philosophical
philosophical texts-remain
texts remain at
at
the
the level of
of aa conversation,
conversatioiiy which may
may often
often be
be rich
rich and
informative. And that,that, in
in many
many cases, is is enough.
enough.
In 0r case itit is
la our not enough.
is not enough. We are posing aa question.
are posing question.
We are asking for the unspoken unspoken call call that
that points
points to to the
the
beginnings of Western thinking, tht3aking 7 the
the beginning
beginning whose
course we,
we, too,
too today
7 today still follow in in our thinking^
thinking, though
though
Western isis for
for the moment submerged
submerged in
in European think-
European think-
ing:
ing:
..~ ro A.lyELVTE vo6v 'l EOV EJLJLEVO.l."
say and think
"One should both say Being is."
that Being
think that is."

Summary
Summary and Transition
ami Transition

Now we must translate

translate Parmenides' saying. What matters
saying. matters
here isis only
only the translation-we
translation -we areare still
still far
far ffrom
rom aa formal
formal
interpretation.
interpretation. But even the translation
translation must be
be careful
careful :in
in
two respects.
respects. The first
first concerns the
the content
content of
of the
the saying.
saying.
The second concerns the manner in in which we cany carry it
it oyeot
over
from the Greek into
into our own language.
language,
1.
1 . The content ofof the saying.
saying. It all too
It all too easily
easily escapes us
escapes us
and slips
slips away
away into obviousness.
obviousness. It
It hardly
hardly offers
offers enough
enough
 PART
PART II
II 179
179

purchase to
purchase to our accustomed
accustomed Ideasideas toto detain us.
us. It
It offers usus
food for
no food for thought.
thought. WhyWhy areare we in in danger
danger of of being done
so quickly
so quickly with aa sentence
sentence such
such as as "being
"being is"?is"? For
For one
thing,
thing7 because
because when we hear
hear the
the sentence
sentence we
we fmd nothing
in
in it
it worthy
worthy of
of thought.
thought. We
\Ve take
take the
the view
view that subject and
predicate of
predicate of the
the sentence
sentence are
are equally
equally clear
clear: being
: being-is is there
anyone
anyone who does
does not
not know being?
being? And "is"-who
"is" who cares,
considering
considering we already
already have our hands full
full with what is,
is,
also includes
which also includes after
after all
all everything
everything thatthat has
has been and
is coming;
is coming; everything
everything thatthat isis no mo-re
more and is is not yet
yet and
is in
thus is
thus in some way way,? always. We
always. We have have done withwith this "is,"T
this "is/
even before it
even before is spoken*
it is spoken. And not only we.
not only we.
The danger
danger of
of having
having done with
with things
things inin this
this frivolous
frivolous
way
way has
has another
another and primary
primary reason:
reason : that
that in
in the
the course
course of
two and aa half thousand years,
half thousand thinking
years, thinking itself
itself has slowly
slowly
become
become accustomed
accustomed to to the
the idea
idea which the the sentence
sentence states.
states.
Hence thethe theory
theory could arise that
could arise nothing further
that nothing further could be
said
said about what the "is" "is" tells us. Kant himself counts the
tells us. the
words "being"
"being" and "existence" among
among the "almost un
un-
analysable
analysable concepts."
concepts." He speaks speaks about it it in
in aa short, still
shoi% still
underestimated
underestimated work which dates
dates from 1763
1765 (eighteen
(eighteen
years
years before
before his
his principal
principal work,
work. Critique
Critique of
of Pure Reason)
Reason)
and is entitled The Only
is entitled Only Possible
Possible Proof
Proof for
for a Demonstration
of
of the
the Existence
Existence of of God (Der einzig moegliche
(Der einng Beweis-
moegliche Bewez$~
f
grund
grund zu einer
einer Demonstration des Daseins Gottes).. Kant'ss
Gottes} Kant
judgment,
judgment, that that "being"
"being" belongs
belongs among
among the "almost unan-
the "almost unan
alysable
alysable concepts,"
concepts," is is indeed fully justified once we share
fully justified
his
his assumption
assumption that
that what the
the words "being"
"being" and "exist-
"exist
ence" designate
ence" designate can be grasped primarily
grasped primarily and only in
only in a a
concept.
concept.
No
No wonder
wonder then then that
that wewe no longer
longer notice at all un
all the un-

heard-of sense
heard-of sense of
of this
this sentence "being is,"
"being is," much less
less are
are
touched
touched by by itit to
to the
the point
point where our entire nature is so
nature is so

shaken
shaken that
that it wiU never again
it will again be the same.
same* Through
Through the the
centuries this sentence,
centuries this sentence, in
in many vagrant
many vagrant variations and in
in
 180
ISO WHAT CA&LED THINKING?
WHAT IS CALLED TlfiNKING?

many ways has, explicitly or or tacitly, been and remained the the
h•ading theme of of thinking.
Today, wht>n talk about "being" "being" and "t-xistence'' is prac-
is prac-
tically aa daily routine, we notice only the the monotony of of the
the
sentence "being is." is," At best, we are
are offended by
by the
the elusive-
ness of
of the
the apparent generality and abstraction it it expresses.
IndeE-d. the
the most emphatic reminder that what the the sentence
says in
In truth is is something altogether different, different, can can for
for the
the
present have hardly any effect.
And yetyet thethe day may maj come when someone someone will will find
find thethe
sentence astonishing nonetheless, and will notice notice that
that all
all the
the
centuries that have passed away away have
have not
not been
been able
able to
to di-
di
minish it-that
it unbeknownst to to us
us it
it has
has remained
remained as as prob-
prob-
lematical as ever. This is
as ever. is why
why the the sentence
sentence still
still concerns
concerns us us
at this hour,
at honr as ?
as directly
directly as as it ever did
it ever did, with
?
with oneone difference
difference
only.
Formerly,
Formerly a radiance
?
radiance all all its illumined what this
its own illumined this
senten(;e had to to say,
say ? so
so that
that its
its problematic
problematic vanished
vanished in
in that
that
light. In consequence
consequence of of a a strange darkening, which has
strange darkening, has
nothing to to- do with a decline
decline and fall
f all of the
of the West
West,7 that
that light
light
later fails
fails toto appear.
appear. What the sentence says
the sentence says turns
turns into
into thethe
u
obvious: "being
"being is."
is." What else else can
can being
being do
do than
than "be,"
be,"
once it
it is
is at
at all?
all? Today
Today we want to to know only only why
why being
being is. is.
And so we ask: ask by:by what is is being caused?
being caused? Being,
Being, after
after all,
all, isis
the actual,
actual^ and as
as such made actual
actual and active,
active,, and is every-
is every

where referred
referred to to causes.
causes. And in in such
such fformulations
ormulations of of our
our
questions
questions we include as as obvious
obvious that that "being"
"being" means as as
much as as "actuality."
"actuality*"
2. The translation
2. translation of of the saying. The sentence
tJm saying. sentence "being
"being
is" seems to to occur in in the
the translation.
translation. For this reason
For this reason alone
alone
the translation must meet unusual conditions. conditions. Since
Since today's
today's
still follows directly in
thinking still
thinking the footsteps
footsteps of of this
this saying
directly in the saying
--even
even when it it imagines that
imagines that it it need
need paypay no attention
attention to to
it-the
it the translation
translation is is at
at no time purely aa problem
time purely problem of of the
the
historical interpretation
interpretation of of an ancient
ancient texttext about
about whichwhich
 PART II
PART 181
181

philologists disagree. In
philologists disagree. In the
the case
case here before
before us,
us, we shall
attempt
attempt the translation along
along the
the way
way ofof the one question: :

"What calls
calls on us to
to think?"
The translation isis of a special
special kind,
kind, because the saying in
because the in
translation
translation does more than convey knowledge
convey knowledge of
of an earlier
earlier
view of
of philosophy.
philosophy. But at at the
the same time, the translation is
time, the is
nothing special, nothing worthy
nothing special^ nothing worthy of
of distinction;
distinction; for
for it
it stays
within
within the problematic
problematic of of the
the question
question that
that guides
guides it.
it. The

explication
explication of the saying
saying remains within
within the
the mandate of
of
translation.
translation.
 LECTURE
VII
·-·
saying becomes
The saying becomes clearer
clearer if take the
if we take the liberty
liberty of
of insert-
insert-
ing three
three colons,
colons, to
to give
give a sharper
sharper articulation
articulation to
to its
its word
structure.
structure. We shall
shall also write the
also write the saying
saying in
in four separate
separate
lines:
Hues;

"m:
ro AEyav TE JIOEiv T.:
"'
EOJI:
lp.JUVw. ..,

Following
Following the
the usual translation, closely now to
fitted more closely
translation^ fitted to
the Greek text,
text, the saying
saying then runs : :

''Needful
"Needful : the
the saying
:
saying also
also thinking too : being
thinking too being : to be."
: :

This arrangement
arrangement does not make the content of the saying saying
any
any clearer.
clearer. Nor is is there anyany need for greater
greater clarity
clarity at
this
this time.
time. Every
Every man endowed with understanding
understanding under-
under
stands what is being said here. What we may not under
is being said under-
stand
stand isis only
only this,
this, that
that such aa saying
saying should occur at all
all in
the works of aa thinker. And right away we catch ourselves
right away
in
in the act
act of slipping
slipping past this thing
past this thing we cannot understand.
How would it it be if
if we took this to be astonished
this occasion to
that seemingly
seemingly so
so obvious a saying
saying is
is pronounced
pronounced with such
emphasis
emphasis in
in a thinker's
thinker's works? How would it
it be if
if we were
182
182
 FART II
PAR.T 28:5
185

astonished
astonished about it, it, and letlet our astonishment make us us aware
that perhaps something
that perhaps something problematical,
problematical, something worthy of of
questioning,
questioning, is involved
is involved here?
We fustjust now stressed
stressed the the structure
structure of of the
the saying, only in in
order
order to to get
get closer
closer to
to the area
area of
of its
its problematic.
problematic. The colons
we inserted
inserted give give a first,
first, outward sign of of the
the manner in in
which the the words are are put
put in in order relative to
order relative to one another.
The Greek word for order and placement placement is ~'~· In
is TO^. In orar
our
saying,
saying, the words follow upon
upon each
each other
other without connec-
tion.
tion. They
They are lined lined up up side
side by by side,
side; "beside,"
"beside," or or more
exactly
exactly "by,"
"by," is is 7rap6.
wapd in in Greek.
Greek. The word order order of of our say-
ing
ing is
is paratactic
paratactic and not,
not, as
as the
the usual
usual translation
translation represents
it:
it: "One should
should both both saysay .
.... . that."
that." By
By this
this "both"
"both" and
"that,"
"that/* the
the words are
are put
put in
in a
a specific
specific order.
order. The connec-
connec
tion
tion coordinates
coordinates them, them, putsputs them together together in in an order;
order; ia in
Greek, "together"
Greek, "together" is aw. is aVv. We speak of "synthesis."
speak of "synthesis," The
usual translation
usual translation of of the
the saying
saying puts
puts together in
the words together
the
an order by inserting
order,7 by inserting connectingconnecting words. In regard
regard to to its
its
word order,
order, the translation
translation is
is syntactic.
syntactic.
Syntax
Syntax is is the
the study
study of of sentence structure structure in in the
the widest
sense.
sense. Our ideas ideas of the structure
of the structure of languages
of languages are formed
are
in
in terms
terms of of syntax.
syntax. Where we encounter languages languages that
have no syntax,
syntax, we normally
normally understand their
their structure to
structure to
be
be aa deviation
deviation from,from, or
or a
a failure
failure to
to attain, syntactic
attain, syntactic struc-
struc
ture.
ture. Paratactic structure is
Paratactic structure especially in
is found especially in thethe lanlan-
guages of primitive
guages of primitive peoples. peoples. Paratactic
Paratactic speech
speech occurs
occurs also
also
in
in syntactically
syntactically structured
structured languages,
languages, for for instance among
instance
children.
children. Then everything everything fits, fits, since
since children, too,
children, too, areare
considered
considered primitive.
primitive. A
A child
child might
might say say about a
a passing
passing
dog: "Bow-wow, bad, . 'X
bite.' fY11 'TO
' \A~W' weiw ,_, r ~,.,
or
dog: "Bow -wow, bad, bite." Xp^ XeyeF re
'TE VOE£V T €OJ'

Iftfterat sounds that way.

EJLp.ePO.L way.
The factfact that
that an expression
expression of early early thanking
thinking speaks speaks
paratactically fits in
paratacticaUy fits in splendidly splendidly with the common picture
picture
we have
have of of those
those thinkers
thinkers among among whom Parmenides be be-
longs.
longs.
He is
is counted
counted among
among the
the pre-Socratics
pre-Socratics or
or pre-Pla-
pre-Fta-
184
184 WHAT
W H AT IS C A L LED THINKING?
IS CALLEB T H I N KING?

tonists. This is is not

not fust
just aa chronological designation but but aa
downgrading. For For Plato is is considered the the greatest thinker,
not only among the
not the Greeks, but but of of the
the entire West.\Vest. Why?
vVhy?
Not because his his thoughts have ever been established as as the
the
greatest in in tenns of of what the the task of of thinking is. is. II would
would
not know how that could ever have
not have beenbeen donedone by by anyany
thinker. Nor would II know by by what yardstick we
what yardstick we could
could ever
ever
appraise any any thinking as as the
the greatest. As As great
great--quite pos-
quite pos-
sibly. But thinking so so far
far has
has presumably
presumably not not even
even raised
raised
the question m
the in what the the peculiar
peculiar greatness
greatness of of Plato's
Plato's
thought consists-assuming assuming the the greatness
greatness of anyof any given
given
thinking lies in in the
the wealth
wealth of of its
its problematic.
problematic.
Plato is is considered
considered the the West's
West's greatest
greatest thinker
thinker because
Platonism-that
Platonism that is, is, those
those things
things which we subsequently subsequently
adopted andand adapted
adapted out out of
of Plato's
Plato's thinking
thinking and along along with
it-has
it undeniably exercised
-has undeniably exercised the the most powerful influence
powerful influence
on Western thinking.
on Western thinking. But But areare we reallyreally satisfied
satisfied thatthat thethe
greatness of any tMnMng
of any thinking can be computed computed from the the length
length
and
and breadth
breadth of of its
its effects,
effects^ and assessed
assessed by by the volume of of
assent it has gained?
it has gained? And if
if effect
effect and influence
influence are
are to
to be
be
our
war yardsticks,
yardstickSy then then what would Plato, Plato, and with him Soc Soc-
rates,
rates, be
be without
without Pannenides?
Parmenides?
Plato
Plato himself
himself has kept his
has kept origins in mind and memory
his origins
far
far more essentially
essentially than did
did the Platonism that that came after
him.
him. The mastersmasters always
always have an indelible
indelible and therefore
deeper
deeper knowledge
knowledge of of their
their roots
roots than their their disciples
disciples can ever ever
achieve.
achieve.
But
But toto this
this day,
day Platonism is
7
is struck
struck with naked terror if if

it
it is
is expected
expected to to consider
consider what lies lies behind this this philosophy
philosophy
of
of Plato,
Plato, which it
it interprets
interprets and
and posits
posits as
as the only
only binding
binding
philosophy.
philosophy. If
If we
we do
do consider
consider it,
it?
we can do it
it only in this
only this
way:
way :we
we say
say that
that early thinking
early thinking is
is not yet
yet as
as advanced as
Plato's.
Plato's. To To present
present Parmenides
Parmenides as as a pre-Socratic is
a pre-Socratic is even

more
more foolish
foolish than
than to to call
call Kant
Kant aa pre-Hegelian.
pre-Hegelian.
But
But equally mistaken is
equally mistaken is the
the reverse
reverse procedure
procedure into into which
 PAET II
PART 185
iff

we are
are easily
easily drawn by by any
any emphatic
emphatic mention of of thinkers
such
such asas Parmenides. We then adopt the
then adopt the view that the the early
thinkers,
thinkers^ being
being first
first in
in point
point of
of time,
time, are
are first and foremost
in
in every respect-for
every respect for which reason
reason it
it is
is then deemed advis-
able
able to
to philosophize
philosophize only only in
in this
this pre-Socratic
pre-Soeratic manner, and
to
to pronounce
pronounce all
all the
the rest
rest a
a misunderstanding,
misunderstandiiig a 7
a retrogres-
sion.
sion. Such childish
childish ideas
ideas are actually in
are actually in circulation
circulation today.
We mention them only
"\Ve only in
in view
"view of
of the
the way which we are
way are
trying
trying to
to take.
take.
When we take this this way,
way ? we come to to the
the point
point where we,
in
in thought
thought and inquiry,
inquiry retrace
?
retrace the the questioning
questioning of of aa thinker
by starting
by starting from his
his own thinking
thinking and from
from nowhere else.
This
This task
task differs
differs in in every respect
every respect from
from the
the frequently
frequently heard
demand that that we must understand understand a a thinker
thinker in in his
his own
terms.
terms. That is impossible, because
is impossible,, because no thinker and no poet
thinker-and
-understands
understands himself.
himself. How then then could
could .anybody
anybody else dare dare
claim
claim to to understand
understand aa thinker--even
thinker even to to understand
understand him
better?
better?
The wish to to understand a thinker in
a thinker in his
his own termsterms isis
something
something else else entirely
entirely than the the attempt
attempt to to take
take upup aa
thinker's
thinker's quest
quest and to
to pursue
pursue it
it to
to the
the core
core of
of his
Ms thought's
thought's
problematic.
problematic. The first first isis and remains impossible.
impossible. The sec sec-
ond isis rare,
rare, and of
of all
aU tlrings
things the
the most difficult.
difficult. We shall
shaH
not be allowed to to forget
forget this
this difficulty
difficulty for for aa single
single moment,
moment,
in
in any
any of of the
the lectures
lectures to to follow.
follow. To speak speak of of an "attempt
"attempt at at
thinking"
thinking'' is
is not an empty empty phrase
phrase meant to simulate
simulate hu-
hu
mility.
mility. The term makes the the claim that that we are taking
are here taking
a way
way of
of questioning,
questioning, on which the
the problematic
problematic alone is
is

accepted
accepted as as the
the unique
unique habitat
habitat and locus locus of of thinking,
thinking.
But
But inin view of of the
the rashness
rashness of of our
our public,
public, let let us note
note also
also
something
something else.
else. It
It 'may easily
may easily happen happen that
that soon-even
soon even
tomorrow--the
tomorrow the slogan slogan is is promulgated:
promulgated: "Everything"Everything de de-
pends
pends on the
the problematic!"
problematic!" That cry
cry seems to
to identify
identify the
the
crier
crier as
as one of of those
those who are inquirers. Today
are inquirers. Today every
every state
state-
ment either
either becomes stale
stale and irrelevant
irrelevant at
at once,
once, or else
else
186
IH6 WHAT
WHAT IS C A 1. 1. E 0 THINKING?
I* T HI N It I N (j )

stays caught in
in an
an in:r.idious ambiguity against which the
the
individual is
is helpless.

"')(Jiq
**XP^ T&ro >.fytw Tt
T VOEiP T• lav lp.p.&aA"
T* ft*

We speak and
and hear the
the saying paratactically, but
but still
still in
in the
the
usual translation : :

n
"Needful: the
the saying also
: also thinking too
too: being: to be."
to be. : :

But
But we certainly do not take para tactic to
do not to mean not-yet
not-yet syn- syn-
tactic. Nor do do we rank it as primitive. We keep it
it as it clear of of
any comparison with the the speech of of children and of of primi
primi-
tive peoples. We also leave the
tive the question open whether^
whether, when
aa child says nothing but but "moon" at at the
the sight ofof the
the maon,
moon,
or responds to
or to the
the sight of the moon with
of the with aa word he has
made up up himself-whether there is is not
not atat work here,
here, for for aa
short moment, aa speech far far more primary
primary than than inin the
the most
exquisitely wrought sentence ()f the man of
of the of letters.
letters. Is Is this
this aa
reason toto elevate the
the speech and art
art of
of children
children to
to the prin-
prin
ciple
ciple of
of aa new form of of speech, and a new art art form? No.
Such propositions stem from abstract abstract considerations,
considerations, and
are
are the
the exact counterpart of of the fabrications
fabrications of of the
the ageage of of
technology, which are are something
something else
else again
again than the
the es-
es-
sence of
of technology.
technology.
We call
call the word order of the saying
of the saying paratactic
paratactic in in the
widest sense
sense simply
simply because
because we do not
not know what else
else to
to
do. For the saying
do. speaks
saying speaks where there are
are no words,
words ?
in
in the
field
field between the the words which the the colons indicate.
colons indicate.
language is
Parmenides' language language of a thinking;
is the language of
thinking^ it it is
is

that
that thinking
thinking itself.
itself. Therefore,
Therefore^ it also speaks
it also differently
speaks differently
from thethe still
still older
older poetry
poetry of
of Homer.
We shall
shaU now follow Parmenides'
Paraienides saying
7

saying word for word,

for word ?

without taking
taking the
the view that
that it
it is merely
is merely a sequence
sequence of of
words.
words.
X/oi? comes from the verb ~'
Xpr} XPfjo-Oru.. The word de-
XP^* xpijcr^ai. de
rives from 7}17 xdp,
X V? ^
thee hand;~'
hand XPctop.w.
j XP ^? 'Xpa&paA
1 means:
means I
I :handle
 PAJRT II
PART 187
IS?

and so so keep
keep in
in hand,
handy II use, haw use
use, II have for. Starting with this
use for, this
use
use that
that is
Is practiced
practiced by by man,
man, we shall try try toto point out out the
the
nature
nature of using.
using. It
It is
is not anything that man first produces
anything
and performs.
performs. "Using"
"Using" does does not not mean the the mere utilizing,
using up, exploiting.
using up, exploiting. Utilization
Utilization is
is only
only thethe degenerate and
debauched form of use. When
of use. 'When we handle a thing, for
a for exex-
ample,
ample, our hand must fit fit itself
itself to to the
the thing.
thing. Use implies
fitting response.
fitting response. Proper Proper use does
does not
not debase what is is being
used--on
used on the contrary,
contrary, use is
is determined
determined and defined by
fey
leaving
leaving the used thing
thing in its
its essential
essential nature.
nature. But leaving
it
it that
that way does not mean carelessness,
way does carelessness, much less less neglect.
On the the contrary:
contrary: only only proper
proper use
use brings
brings the
the thing to to its
its
essential
essential nature and keeps keeps it
it there.
there. So
So understood,
understood, use itself
is the summons which demands that
is the that aa thing
thing be be admitted to to
its
its own essence
essence and nature,nature, and that
that the
the use
use keep
keep to
to it.
it. To
use
use something
something is is to
to let
let it
it enter
enter intointo itsits essential
essential nature^
nature, to to
keep
keep it
it safe
safe in
in its
its essence.
essence.
Proper
Proper use is is neither a mere utilizing, nor a
utilizing, a mere need
need-
ing.
ing. What we merely need,
merely need,, we utilize
utilize from the
the necessity
necessity of of
aa need. Utilizing
need. Utilizing and needing
needing alwaysalways fall
fall short
short of
of proper
proper
use.
use. Proper
Proper use is rarely manifest,
is rarely manifest, and in in general
general is is not the
business
business of of mortals.
mortals. Mortals are are at at best
best ffiumined
illumined by by the
the
radiance
radiance of of use.
use. The essential nature of
essential nature of use
use can thus never
be adequately
adequately clarified
clarified by by merely contrasting it
merely contrasting it with utili
utili-
zation
zation and need.
need. We speak
speak of usage
usage and custom,
custom, of what
we are are used to.to. Even such usage usage is is never of of its
its own making.
making.
It
It hails
hails from elsewhere,
elsewhere, and presumably
presumably is
is used in the
in the
proper
proper sense.
sense.
Now,
Now, when this word, in
this word, in the form xp% )(pf,, isis mentioned at at
the outset of a thoughtful
the outset of a thoughtful saying, saying, and this
this particular
particular say say-
ing,
ing,
we may
may assume without fear
fear of
of being
being arbitrary that
arbitrary that
the u
the "using" mentioned
mentioned here
here is spoken in
in a high, perhaps
using" is spoken Mgh, perhaps
the
the highest, sense. We therefore
highest, sense.
translate xpy
therefore translate xp/] with "It "It isis
useful
useful . . .."
. . " The translation
translation directsdirects us to to give
give thought
thought to to
something
something that
that not
not only
only is
is not customary
customary to
to our ways of
ways of
 Hl8
188 IS CALLED TliDiltiNG?
WHAT IS

fonning ideas, but but that must for for the

the moment remain alto-
gether unthought.
"It is u~ful." That ~unds like "it
**It is **it is
i^ raining, it it is
is windy,

it
il is
is dawning."' Grotmmar and logic call such sentences im-

personal, subjectless sentenct>s. Xp'lj, then, would be aa sen-

tence willwut a4 subject. Tht~ Tht* Latin pluit, it Is raining, is
it is is

of
<rf that kind. Raining refers to to no person. Accordingly, the the
sentence is is impersonal. Or does rain rain the the same \vay
thunder thunders? Or does evt>n this statement miss the the
mark? \V c are are groping in in the
the dark.
The term "impersonal, subjectless sentences" determines
only something negative, and even that perhaps inade-
quately. For in in sentences of type, there is
of this type, is always the the
"it."
"it/" Of course, one never ought to to talk about the the "it" so
"it" so
long asas the
the essential realm has not been brought into into view
to
10 which the the word appeals. "It," "It," we explain, means the the
impersonal. "It" "It* means something neither masculine nor
7
nor
feminine. "It" means neither of of the
the tw0
two, but
7
but the
the neuter.
neuter.
Of course.
But since when has it il been established that the the personal,
personal,
the difference of
and the the genders, arc
of the all we need in
are all in order
order
4i
to think the "it"
to it" properly-and
properly and that means to to maintain
maintain it it
in its problematic
in its problematic-simply simply by by contrasting "it" "it" negatively
negatively
with the personal and the the genders?
genders? The fact fact that
that such
such state
state-
ments as as "it is windy, it
is windy 7
is snowing,
it is snowing, it it is
is thawing,
thawing, it it is
is
dawning"
dawning" and so
so on,
on, speak with special urgency
special urgency and fre-
fre
quency of
quency of the
the weather,
weather, is is something
something to to think about. We
think about.
understand "weather" here
must understand here in in the
the widest
widest sense
sense, of
?
of
atmospheric
atmospheric conditions
conditions and storms
storms that
that show on the
the face
face of
of
the sky.
the sky. Nobody
Nobody would claim claim that
that grammar
grammar and logic logic have
adequately elucidated
adequately elucidated the the nature
nature of of these
these curious
curious sentences
sentences
-"adequately"
"adequately" here here meaning
meaning also with the
also with the necessary
necessary re re-
serve. Nor would it
serve. it seem to be their
to be their business.
business.
"
"It is
"It useful." Who or
is useful." or what is "It,"
is "It 7
ask; and our
we ask} our
question comes too
question too soon and is is too
too crude.
crude. For For once again,?
once again
 PART II
PAl\T t89
|

without cause and without scruple,

without accept it
scraple y we accept it as
as anan estab-
lished
Mshed fact
fact that one can and may may ask
ask about
about this "It"
**lt" exclu-
sively
sively in
in terms of what, "It"?,
what, "It"?, or
or who, "It"?
who, "It"? Of course, "it
"it
is
is useful"
useful" does not speak
speak of of a phenomenon in
a phenomenon in the
the sky, like
"it
"it is
is raining."
raining." As translation
translation of the "XfYI/,
of the xp*J the
7
the phrase "it "it isis
useful"
useful" belongs
belongs rather in
in the
the company
company of
of "there
"there is."
is." This
This
frequent
frequent turn of phrase phrase was mentioned
mentioned when we tried to to
characterize
characterize what gives gives food
food for
for thought
thought before
before all
all else--
what is is most thought-provoking. It
thought-provoking. It gives gives us food for
us food for
thought.
thought. (On (On "there is," is," compare
compare Being Being and and Time,
Time, last last
part par. 43
part of par. 45 and the beginning
beginning of
of par.
par. 44.
44. Also
Also Letter
Letter on
&n
Humanism, p.
Humanism, p. 22.)
22.)
Could it it be that
that only
only the the "it is useful"
"it is useful"-thoughtthought throughthrough
generously
generously and adequately-would
adequately would defme
define more closely
closely
what "there
"there is" is" says?
says?
Could it it be that
that only
only when we have have extended
extended our our quest^
quest,
inquired adequately
inquired adequately into
into use
use and
and usage--that
usage that only
only then then
the "it" in "it "it is
is useful" would achieve achieve its its radiant
radiant appear-
appear
ance?
We therefore point point once more to to the
the high
high sense
sense of of use
as
as we here say say it.it. What it it tells us becomes clearer
tells us clearer only only in in
the context of of the complete
complete sayingsaying which speaks
speaks in
in the
the sense
sense
XPTJ· Even so,
of X/M?- so ? a more informal reflectionreflection on "it "it is
is useful"
useful"
may bring
may bring us closer
closer to
to the matter.
matter.
"It
"It is
is useful
useful . . .."
. . "means
means something
something more essential essential than
"it
"it isis needful."
needful." For Parmenides'
Parmenides* saying saying is is not
not concerned
concerned
with aa need in in the
the usual
usual sense,
sense nor
?
with a brute necessity,
brute necessity,
and least
least ofof all
all with blind blind compulsion.
compulsion. The plirase phrase "it "it isis
useful"
useful" couldcould evoke
evoke such meanings.
meanings. But even then we must
first ask in
first ask in every
every case case where that assonance steins
that assonance stems from,
from, a&d and
whether it it does
does not not give
give voice
voice to to an "it is useful"
"it is useful" thought
thought
in
in a a deeper
deeper sense.
sense. Such is
is the
the case
case with Hoelderlin.
Hoelderfin. We shall
shall
cite
cite two passages
passages from his
Ms poetry.
poetry. But the remarks which
follow
follow do do not
not mean to to suggest
suggest that Hoelderlin says
that Hoelderfin says the
the same
thing
thing as does Xf¥11,
as does XP% as as though Parmenides' thinking
though Parmenides* thinking could
190
190 WHAT
W H A. T CA. L LED THINKING?
IS CALLED
IS THIN It IN G ?

be interpreted by
be by being traced back to
to passages from
Hoelderlin's poetry.
In the
In the last
last stan7.a of
of his
bis hymn "The
"The Ister River,"
River," Hoel-
derlin says : :

"It is
"It is useful for
for the
the rock to
to have shafts,
And for
for the
the earth, furrows,
furrows,
It would be
It be without welcome, without stay."
stay."
There Isis no
no welcome where no-
no meal, nono food
food and
and drink
drink can
can
be offered. There is
be is no
no stay here for
for mortals,
mortals, in the sense
in the
of dwelling at
of If mortals are
at home. If are to
to be made welcome
be made welcome and
and
to stay, there must
to must be
be water
water from the
the rock,
rock, from
wheat from the
the
stay,
field:
field;

"It is
"It is useful
useful for
for the
the rock
rock to
to have shafts.
shafts,
for the
And for the earth,
earth, furrows."
furrows."
Shafts pierce
pierce the the rock. They break
rock. They break aa path path forfor the waters.
waters.
The Greek
Greek word for for pierce
pierce is
is KO"T'iiv;
xerr&>; KlVTpov
Klwrpow is the
is the spike.
spike.
The centaurs
centaurs owe their their nature to to the piercing spear. This
piercing spear. This
piercing
piercing
and
and path-breaking
path-breaking is part
is part of "what gives
gives life."
life."

Hoelderlin,
Hoelderlin 7 too, sees it
too, sees it in
in this
this light,
light, as as one of of Ms
his enigmatic
enigmatic
translations
translations of of Pindar fragments (Hell.
fragments (Hell. V, V, 72,
2 272)
272) clearly
clearly
shows. There
shows. There it says it says: :"The idea
idea of
of centaurs may well
well hebe
the
the idea
idea ofof the
the spirit
spirit of
of aa stream,
stream, since the stream makes a makes a
path
path and aa border,border, by by force,
force,, on the earth that originally
that originally
is
is pathless
pathless and
and gTOwing upward.
growing upward. Its
Its image
image is
is therefore in in
the
the place
place of
of nature
nature where
where the
the bank
bank is
is rich in rocks and grot- grot
toes.
toes. . . .."
, * "
"It
"It isis useful
useful for for the
the rock
rock to to have
have shafts/
shafts/ And for for the

earth, furrows." We should

earth, furrows." We should be
be listening
listening altogether too
altogether too
superficially,
superficially, and and thinking
thinking too too little,
little, if we were
if we were to inter-
to inter
pret
pret the
the "it
"it is
is useful"
useful' here
1
here to
to mean
mean only
only "it
"it is
is neces-
neces
sary
sary . .
...". " Shafts
Shafts are
are no
no more
more necessary
necessary to
to the
the rock
rock than
than
furrows
furrows to to the
the earth.
earth. But
But it it belongs
belongs to
to the
the essence
essence of
of wel-
wel
come and being
come and being at at home
home that
that it
it include
include the
the welling
welling of
of water
water
and
and the
the fruits
fruits of of the field. "It
the field. "It isis useful"
useful" says says here:
here there
: there isis
 PART
PART II
II 191
Iff

an essential community
an community between
between rock and shaft, between
furrow
furrow and
and earth,
earth, within
within that realm
that realm of
of being which opens
up when
up when the
the earth
earth becomes
becomes aa habitation. The home and
The
dwelling of
dwelling of mortals
mortals has
has its
its own
own natural site. But its its situa-
tion is
tion is not
not determined
determined first
first by
by the
the pathless places on
on earth.
It is
It is marked
marked out out and
and opened
opened byby something
something of
of another order.
From there,
From there, the
the dwelling
dwelling of
of mortals
mortals receives
receives its
its measure.

Summary and
Summary and Transition
Transition

The keykey word in in Parmenides*

Parmenides' sayingsaying is XP'].
is XP 1 ^ ^w
?- We now trans-
e trans
late it
late it with "it
with "it is
is useful."
useful." Even on on superficial
superficial examination
the saying
the saying speaks
speaks of of stating
stating and of of thinMng
thinking,7 of of being,
being, of of
Being. It speaks of the
Being. It speaks of the highest highest and the deepest,
the deepest, the
the most
remote and the
remote the nearest,
nearest, thethe most veiled
veiled and the the most appar appar-
ent that
ent mortal tale
that mortal tale can tell.
tell. This
This gives
gives us us the
the occasion
occasion and
the right
the right toto assume that that the
the word XP XJYIJ,
7
??
too,? iiss spoken
too spoken in in the
highest
highest sense.
sense.
"To
44
To use" means,
means, first,
first, to
to let
let a thing be what it
a thing it is
is and

how it it is.
is. To let
let itit be this
this way requires
way requires that
that the used thing
thing
be
be cared
cared for
for in
in its
its essential
essential nature--we
nature we do so so byby responding
responding
to
to the
the demands which the used thing thing makes manifest in in the
the
given
given instance.
instance. Once we understand "using" "using" in this sense,y
in this sense
which is is more natural
natural to us, and in which using
to us, designates
using designates
aa human activity,
activity, we have already
already differentiated it
it from

other
other modes
modes of of acting
acting with
with which it
it isis easily
easily and readily
readily
confused and mixed up~
confused up ; from
from utilizing,
utilizing, and from needing.
needing.
In
In common
common usage, however, XfY11
usage, however, maJ mean
XP1? may ^e^11 thosethose things
things as as
well.
well.
A wide
A wide range
range of of meaning
meaning belongs
belongs generally
generally to the nature
of every word. This fact,
of every word. This fact, again, again, arises
arises from
from the the mystery
mystery of of
language.
language. Language
Language admits admits of two things~
of two things One, :
One, that it be
that it be
reduced
reduced to to aa mere
mere system
system of of signs,
signs, uniformly
uniformly available available to to

everybody,
everybody, and and in in this
this form
form be be enforced
enforced as as binding;
binding $ and and
two,
two, that
that language
language at
at one
one great
great moment
moment says
says one
one unique
unique
thing,
thing, for
for one
one time
time only,
only, which
which remains
remains inexhaustible
inexhaustible be- be-
19!2
192 WHAT
WHAT IS CALLED THINKING?
IS THINKING?

cause itit isis always originary, and thus beyond the the reach of of
any
any kind of
of leveling. These two
two pos...,ibilities of
of language
are ~o far
are so far removed from each otht-r that we we should not not be
be
doing justice to to their disparity even if if we
we were to call them
to call
extrf'me opposites.
Cust.omary speech vacillates between these two two possible
way~ ia in which language spt>aks. It It gets caught halfway. halfway.
Mediocrity becomes the the rule. Commonness,
Commonness, which which looks
much likelike custom, attaches itself to rule. Common
the rule.
to the Common
speech puffs itself up up as
as tie
the sole
sole binding rule rule for
for everything
everything
we say-and now every word at at variance with with it it immedi
immedi-
ately
ately
looks like an arbitrary
an arbitrary violation.
violation. The
The translation
translation of
of
the word XP%
the XP77, likewise,
likewise, appears arbitraryarbitrary if if instead
instead of say
of say-
"
ing
ing "One should" we say
say "It
"It is
is useful
useful . . .
, . "
."

But the
But the time may may finally
finally have come to to release
release language
language
from thethe leash of of common speech speech and allow allow it it to remain
to
attuned to the keynote
to the keynote of lofty statement it
the lofty
of the it makes
makes-
without, however, rating customary
without, however, rating customary speech speech as
as a
a decline,
decline, or or
as low. It
as low. It will
will then no longer suffice to
longer suffice to speak
speak of a lofty
of a lofty
statement, for for this, too,
this, too, is,is, at
at least
least in
in name,
name, still rated
still rated by
by
low
low standards.
standards*
Why
Why this this reference
reference to to language?
language? In order to to stress
stress once
once
again
again that
that we are are moving
moving within language, language, which means
moving
moving on shifting ground
shifting ground or, or, still
still better,
better, on the billowing
billowing
waters of an
waters of an ocean.ocean.
Xpr]:
X/>i? "It
: "It is
is useful
useful . . .."
. .
Thought in its
" Thought its high
high significa-
significa
tion,
tion, that
that means:
means : to
to admit
admit into
into essential
essential nature,
nature, and there
to keep safely
to keep safely what
what has
has been
been admitted.
admitted. To attune our ear to
this
this meaning
meaning of of the
the word,
word, we we shall
shall try
try to
to clarify
clarify "it is is use-
use
ful"
ful by
7'
by means
means of
of two
two passages
passages from
from Hoelderlin's
Hoelderlin*s poetry.
poetry.
One
One passage
passage is is from
from thethe hymn
hymn "The "The Ister
Ister River":
River" :

"ItIt is
is useful
useful for
for the
the rock
rock to
to have
have shafts,
44
shafts,
And
And for for the
the earth, furrows,
earth, furrows,
ItIt would
would be be without
without welcome,
welcome, without
without stay."
stay."
 FART
PART I I
II 19l
In this
IB this passage,
passage, thethe "useful"
4
*usefuJT designates anan essential
community
community of
of rock
rock and
and shaft,
shaft,, earth
earth and
and furrow.
furrow. This essen-
This
tial community
tial community is in turn
is in tum detemiined
determined byby the
the nature of
of '"'el-
come and
come and stay.
stay. The welcoming,
welcoming, and
and the
the staying,
staying, are
are what
marks the
marks the dwelling
dwelling of
of mortals
mortals on
on this
this earth.
earth. But
But dwelling,
in its
in its tum
tum, is
?
is not
not grounded
grounded within
within itself.
itself.
 LECTURE
VIII
·-·
The other passage of Hoelderlin's poetry
of Hoelderlin's poetry is in the
is found in the
hymn "The Titans":
Titans" :

the finn
"For under the measure,
firm measure^
The crude, too,
crude, too, is
is useful,
useful^
That the pure
pure may know itself/'
itself."
"Under the firm measure" means for for Hoelderlin "under
the sky." According
sky." According to
to the late
late poem that begins
poem that begins "There
blooms inin lovely
loYely blueness
blueness . .. . ,
.
/*" the
. face
face of sky is
the sky is the
place
place where the unknown God conceals
conceals himself.
himself. "Under
the firmament,"
firmament/' under the sky sky so so conceived^
conceived, there is is the
site
site where mortals inhabit earth. On earth
inhabit the earth. earth itself
itself there
is
is no firmament,
firmament^ no firm measure. It It cannot be derived
from the earth,
earth ? especially
especially since
since the earth can never by by
itself
itself be habitable
habitable earth.
earth.

".
". . . under the firm measure^
. * measure,
The crude,
crude, too, is useful."
too y is

The crude is
is not an addition to
to the pure.
pure. Nor does
does the pure
pure
have need of the crude. But the crude must be there
there in
in order
that the pure
pure may become manifest to to itself
itself as the pure
as the pure and
thus as that which isis other,
other, and thus may
may have its
its own
being.
being. "Under the firm measure,"
measure/* on the
the earth
earth under the
the

194
194
 PART II 195
IS5

sky, itself can be the

sky, the
the pure
pure itself pure only
the pure only as as it
it admits the the
crude
crude close
close to to its
its own essence
essence and therethere holds it. it. This
This does
not
not affirm
affirm the crude. Yet the crude exists by by rights, because
it
it is
is being
being so so used with essential rightness.
essential lightness.
All
All this difficult thinking. A mere dialectic, with
this makes difficult thinking.
its
its Yes and No, No can never grasp
7
it. Besides,
grasp it. Besides, possible misin-
terpretations
terpretations threaten
threaten on all all sides. For neither
sides. For neither are are we deal-
ing
ing here with a gross
gross justification
justification of
of the
the crude, taken by
crude, by
itself,
itself, nor does the crude appear merely
appear merely in
in the
the role of
of a
a
catalyst
catalyst to
to bring
bring forth
forth purity,
purity by ,
by itself.
itself. For,
For, "under the
firm
firm measure" there there exists
esdsts neither the splendid
neither the splendid self-sover-
self-sover
eignty
eignty of
of the pure,
pure ?
nor the
the self-willed power
self-willed power of
of the crude,
the crude,
each
each cut
cut off
off from its its counterpart
counterpart which it
it uses.
uses.
Once more,
more, the the "It
"It isis useful
useful . . .."
. ." signifies
signifies an admit admit-
tance
tance into
into thethe essence,
essence, by by which the
the habitation
habitation on earth
earth is
is

granted
granted and assured assured to to mortals,
mortals, thatthat is,
is, kept
kept inin safety
safety forfor
them.
them. And aa still still deeper
deeper nature
nature of
of "using"
"using" is
is concealed
concealed in
in
the
the eighth
eighth stanza
stanza of
of the hymn
hymn "The Rhine." We are
are still
unprepared
unprepared to to think itit through.
through.
In translating XP"]
In translating XP^? inin Parmenides'
Parmenides* sayingsaying with "it is use
"it is use-
ful,"
ful," we respond
respond to to a meaning
meaning of XP"] tib
of XP 1 ? that echoes in the
at echoes in the
root word. Xptfop.a.,
root Xpoo/juu means turning something
turning something to
to use
use by
by
handling
handling it-which
it which has always
always been a turning
turning to
to the
the thing
thing
in
in hand according
according to to its
its nature,
nature, thus lettingletting thatthat nature
nature
become manifest by by the handling.
handling.
But
But thinking
thinking can
can so
so far
far have only
only a vague
vague intimation
intimation of of
that high
that high meaning
meaning of
of XP"],
xptfy "it
"** is
is useful;'
useful/* which speaks
speaks in
in
Parmenides'
Parmenides' saying. saying. The "it "it is useful" which must here
is useful" here be be
thought,
thought, and
and which Parmenides nowhere elucidates,
elucidates, con-
con
ceals
ceals a a still
still deeper
deeper and wider sense
sense than the
the word does does inin
Hoelderlin's
Hoelderlin's language. Perhaps
language. Perhaps we shall
shall be able
able to
to hear
hear
Hoelderlin's
Hoelderlin's language
language properly
properly onlyonly when we comprehendcomprehend
the "it is
the "it is useful"
useful" thatthat isis beginning
beginning to to sound in the
in XP"l off
the x/>*f
Parmenides'
Parmenides* saying. saying.
The user
user lets
lets the used thing
the used enter into
thing enter into the property
property of of its
its
 t196
96 WHAT IS C ALL ED THINKING?
WHAT tS T H t N Kt NG?

own natun>, and there preserves it it. This admitting and

preserving is is what distinguishes the the using of of which we are
are
speaking here, hut in n0 way exhausts its
in no its nature. Vsing,
thought ofof inin this way, is
is no longer, is is never the
the effect of
of
man's doing. But But conversely, all
all mortal doing belongs
within the
the realm in tie XtnJ makes its
in which the its appeal. Using
commends the the used thing to its own nature and essence. In
to its In
this using there is is concealed a a command, a a calling. In the
the
XfYif of
of Pannenides' saying, a call is
a call is identified, although it it
is not
is not thought out, much less
less explicated. Every primal and
proper identification states something unspoken, and states
it so
it so that it
it remains unspoken.

ro
"XP"'l : A.iynv TE FOC4F TE"
T 1IOEL11 T
"It is
"It is useful: the
the stating so
; so thinking too
thinking too "
The Greek verbs A.eyEw VOEI.v, according
XeyiF and *oc!)' according to
7
to the
the die-
dic-
tionary, are
are here translated correctly.
correctly. The in-
dictionary in-
dictionary
fonns us that A.iyEw
AJyar means to state, and WCF
to state voiiv to
y
to think.
think. But
what does "stating''
"stating" mean? What does "thinking"
"thinking" mean?
The dictionary which records A.E-yEw as
records Alyco* as stating and POOP as
VOELV as
thinking, proceeds as though the meaning of of stating and
thinking were the most obvious things in
the in the world. And
the world.
in
in a certain
certain way,
way thatthat is
?
is the case.
case.
However,
However^ the usual case case isis not the
the case
case ofof Pannexiides'
Parmenides'
saying.
saying. Nor is
is it the
it the case
case of
of a
a translation
translation such as
as a thought
a thought-
ful
ful dialogue
dialogue with the
the saying
saying must face.
face.
We simply
simply do not noticenotice what violence
violence and crudity
crudity we
commit with the usual usual translation, precisely because
translation, precisely because it is
it is
correct
correct according
according to
to the dictionary,
dictionary ,
how we turn everything
everything
upside
upside down and throw it it into confusion. It
into confusion. does not
It does not even
even
occur to us that in the end, end or here
?
better in
here tetter the beginning
in the beginning
of Western thinking,
thinking, the saying saying of of Parmenides speaks speaks toto
us for the first
first time of of what is thinking. We miss
called thinking.
is called miss the
the
point,
point ?
therefore,
theref ore if
if?
we use the word thinking
thinking in
in the
the trans-
trans
lation* For in
lation. in that
that wayway we assume that that the
the Greek text is
Greek text is
 PAKT
PART II
II 197
197

already speaking
already speaking ofof thinking
thinking as as if
if it
it were aa fully settled
matter,
matter, whereas
whereas in
in fact
fact the
the text
text only leads up
only leads up 10
to the
the nature
of th.inki:sg.
of thinking. We We
may
may not
not give "thinking"
give "thinking'* as
as the
the translation
of either
of A.fyEw taken
either Xeyo> taken byby itself,
itself, or VOEiJI taken fey
or POOP by itself.
Yet we have been told often
Yet we have been told often enough enough that
that logic, the theory
logic, the
of the
of A.6yo~ and
the Xoyos and its AEyELv, is
its Xeya*>, is the
the theory of thinking. Thus
theory of Thus
).1-yEiv taken
\&y*ip taken by
by itself
itself already
already implies
implies "thinking."
"thinking." Certainly.
Certainly.
The
The same
same holds
holds true
true in
in the
the same
same way
way even
even of
of VOEiv.
POOP. For this
For
word, too,
word, too, is used
is used by
by Plato
Plato and Aristotle
Aristotle to identify think-
to identify
ing.
ing.
Thinking is
Thinking is specifically Sw.-Ai-ywDa.r. and SM-mmar&G^
specifically Sia-Xey0^o& Sw.-JIOE'w-IJcu.
Both A.eyEiv and vo&v
Both Xeya> are seen
PDEiv are seen as as the
the definitive
definitive character
character-
istics of
istics of the
the nature
nature of
of thinking.
thinking. But where and when? Only
Only
at the time, surely,
at the time, surely, when Greek:
Greek thinking
thinkiag :reaches
readies its
its com
com-
pletion with Plato
pletion with
Plato and Aristotle.
Aristotle. But
But we are inquiring
are inquiring backback
into the past,
into the past, areare asking
asking for
for that
that call
caU which was first
first to
to
summon AEyEW Xeyo> and voiiv
voelv to
to that
that nature which,
which, subse-
subse
quently,
quently, restricts
restricts itself
itself to
to a mode whose determination
determination will will
be ruled by logic
be ruled by logic as
as the
the essence
essence of
of thinking.
tMnMng.
".
". . • TO
. . A.lyEw TE
TO Xeyeu' voelv TE
r VOE'iv re:: the A. €-yEw so
the Xeyco* so (the) voiiv
(the) POCSF
too," that
that is
is both,
both, in
in their
their community,
community, constitute that from
that from
too,"
which
which the the nature
nature of of thinking emerge in one
thinking first begins to
first begins to emerge in one
of its basic
of its basic characteristics.
characteristics.
That
That thethe current
current translation
translation has about it it something
something un- un
wholesome, even
wholesome, even even :impossible,
impossible, oughtought to become clear even
to clear
at
at a a superficial glance. But to
to make this this observation,
observation, we
we
superficial glance.
need
need to to make an an assumption was
assumption : that Parmenides was a thinker
: a thinker
who, particularly in
in such
such aa saying,
saying, would
would set
set Ms words
his words
who, particularly
down with thought
down with thought and
and deliberation.
deliberation. To see
see the
the difficulty
difficulty
we have in
we have in mind,
mind, we we must
must for the moment keep
for the keep to the
to the

usual
usual translation.
translation.

"Needful:
"Needful the
the saying that being
being is."
saying and
and so
so thinking, too, that
thinking, too,
:
is."

This, that being is, is what

This, that being is, is
what is to be
is to be stated and thought.
stated and thought,
The momentous and astonishing
The momentous and astonishing character
character of
of the
the sentence
sentence
 S8
198 W H AT IS
I S CALLED THIN KING ?

••being is" is" has

has been stressed. In In general, can can we ever first
say
say such a
a sentence and only afterward think it? Must we
it?
not om
not the contrary have thought the
on the the sentence first, how-
ever vaguely, so so that we may then say say it-assuming the the
word .A~w means something vastly different from thought-
less chatter? Clearly, the
less the saying does not not require us us first
first
merely to 10 say
say that being is,
is,
and then give thought to
to the
the
matter afterward.
But how can can thethe saying nonetheless mention the >..€:yav
the XeyciF
before thethe JIOEiv, when both are not merely
are not merely required
required by by an
indefmite "it is needful," but
"It is but rather constitute what admits
admits
the "it
the "it is useful" into its
is useful" its essence and there there holds
holds it? it? We can can
overcome this this obstacle raised by the current
by the current translation
translation
only if if we translate neither AEYELv nor
neither Xcyco* nor w4F thoughtlessly,
POELV thoughtlessly,
neither Xi-yEw
Xeycir with
with "saying"
"saying" nor VOELV
poet? with
with "thinking."
"thinHng."
However, AE-yEw
However, Xlyet? undeniably
undeniably means to to state,
state, to to report,
report, to to
tell. Of course. But But we come back with with the the question
question: what
:

in
in the
the world does "stating" "stating" mean? We
'We may not challenge
may challenge
that AE')'ELV signifies
Xlyw signifies "stating.* "stating." 7
But it
it is
is just as certain
just as certain that that
>.kyEw,
hfyWj understood as
as "stating,"
"stating," does
does not
not mean speaking
speaking in in
the sense of
the of activating
activating the organs organs of speech,
of speech, such as the
as the
mouth and tongue,tongue, the
the teeth,
teeth, the
the larynx
larynx and the
the lungs
lungs and
so
so forth.
forth.
Let
Let us us at
at last
last speak:
speak out out and say "stating" means!
say what "stating"
Let usus at at last
last give thought
give thought to
to why
why and in
in what way way the the
Greeks designate
Greeks designate stating
6t
"stating" T?
with the word >..E-yav.
Xeyo>. For AEyEW
XlyetF
does in
does in no way way mean "to
4t
to speak."
speak.'
7
The meaning
meaning of
of AEyEW
Xeyeo*
does
does not
not necessarily
necessarily refer
refer to
to language
language and what happens in
happens in
language.
language. The verb
verb >..€yew
Xcyctp is
is the
the same word as
as the
the Latin
Latin
legere and our own word lay.
Legere lay. When someone lays lays before us
aa request,
request, we do
do not
not mean that
that he produces papers on the
produces papers
desk before
before us, us, but that
that he speaks
speaks of of the request. When
the request.
someone tells tells of
of an event,
event, he lays lays itit out forfor us.us. When we
exert
exert ourselves,
ourselves, we lay
lay to.
to. To lay
lay before, lay out,
before, lay out, lay
lay toto--
all
all this
this laying
laying is
is the
the Greek AEyEW.
Xeyea>, To the Greeks,
Greeks, this
this word
 PART
PART II
II 199
199

does not
not atat any
any time mean something "stating," as
something like "stating," as
though
though the
the meaning
meaning came out
out of
of aa blank,
blank, a void, but the
the
other way
other way around:
around: the Greeks understand
the Greeks understand stating in in the
light
light
of
of laying
laying out,
out 7
laying before, laying
laying before, laying to, to, and /or this
for
reason
reason call
call that
that "laying" 'AI.ya.v.
"laying" XeyaF.
meaning of
The meaning of the
the word Xoyos 'A6yos- is is determined
determined accord
accord-
ingly.
ingly. Parmenides
Parmenides himself,
Mmself ,
with
with all
all the
the clarity
clarity one could
wish for,
wish for, teUs us elsewhere
tells us elsewhere what Xoyos AOyoS' means.
means. In In fragment
7, the thinker is kept out
7, the thinker is kept
out ofof aa dead-end
dead-end way way of of thinking,
and
and is
is at
at the
the same time
time warned against
against the
the other
other way which
way
is also
is also open, the one that
open, the that mortals
mortals usually
usually follow.
follow. But that
way of
way of itself never leads
itself never leads toto what is is to-be-thought,
to-be-thought. However,
However,
the warning
the warning against
against the
the usual
usual way
way of
of mortal
mortal men does not
does
mean that
mean that this
this way
way is Warning is
rejected. Warning
is rejected. is aa form of of pre
pre-
serving
serving us
us from something.
something. There speaks
speaks in
in the
the warning
warning a
call to be careful,
call to be careful, to
to have a
a care
care for
for something.
something. In
In the text
the text
that follows,
that follows, thethe thinker
thinker is is being
being warned against against thethe usual
way
way of
of mortal men:
men against mistaking
against mistaking
: the
the common view,view,
which has a judgment
judgment ready ready beforehand on all
aH and every-
every
thing,
thing, forfor the way
way of of thinking,
thinking, justjust as as though
though generalities,
generalities,
and
and the
the habit
habit of
of generalities,
generalities, were bound to
to be true. The
true.
warning
warning runs : :

"p:qU cr'lOos-
os 'TTo'AVrra.pov ooov KaTa -n]v& {3WnfJM,
cr
,... , -TrovirapOF
, ,.oF,Kara , ,
vwp.av acrKO'TTOV op.p.a Kat. 'TJ")(tJECTCTav aKauTJV
KaL yXc5crcrai>, Kp'iva~.
/ecu y'A.Wa-crav, Kpivcu, 8£
Sc 'A.6yCtU
Xoycw ••• " .

"And letlet not

not much-current
much-current habit force you into this
you into this way,

to
to let
let roam sightless
sightless eyes
eyes and noise-cluttered ear
and noise-cluttered ear
and
and tongue,
tongue, rather
rather discriminate
discriminate in
in reflection
reflection . . .."
" * ,

Here
Here 'A6yos-
Xoyo* isis sharply
sharply contrasted
contrasted with unreflecting
unreflecting gawking
gawking
and ear-cocking and chatter.
and ear-cocking and chatter. In
In the text
text yA.Oxrcra,
yX<Smro, the
the tongue,
tongue,
mere
mere chatter, is
is placed in
in immediate
immediate and almost
almost brutal con
brutal con-
chatter, placed
trast
trast to
to 'AO-yos-, the
Xoyos, reflection.
reflection. What isis demanded here is not the
here is not
but
nimble
nimble tongue
tongue chattering away of all
dbtattering away
all and everything,
everything, but
aa 'Aeyuv
Xeyeo> of
of the
the 'Aayos-,
Xoyos, and
and only through
only through these the ic/wa> to
the Kpl.v£w: to :
 200 WHAT S CCALLEB
W H AT IIS HI N KING ?
THINKING?
A L LED T

discriminate one thing from another, to to bring out out one thing
and putput another into the
the background. This
This is
Is the
the crisis that
constitutt-s criticism.
But again we ask: what does A.iynv XlyeF mean? We are are far
far
from playing etymological games when we point out: out:
AE')'EU' does of of cour:~e mean to to state, but stating is is to
to the
the
Greeks in in essE>nce a a laying. How curious, curious, that
that stating
stating is
is to
to
be a laying? Do we intend with this reference reference to to shake
shake the the
foundations of of all
all philology and philosophyphilosophy of of language,
language,
and to expose them as
to as sham? Indeed we do. do. But what is is

laying itself? With this question, question, the the elucidation

elucidation of of the
the
essence of of AEyEW
Alyar as as laying
laying is is merely beginning. The eluci-
merely beginning. eluci
dation cannot be be given
given here
here in
in detail
detail (see Logos,
(see Logos, a
a con-
con
tribution to
tribution to Festschrift
Festschrift for for Hans Jantzen,
Jantzen, 19
1 52,
952 y
ed.
ed. by
by
Kurt Bauch).
Bauch) .

When we lay
\Vhen lay something
something down, down ? or or out,
out, we make it it lie.
lie.
Then it it lies before
before us. us. But something may
something may lie
lie before
before us
us also
also
without our first first coming on the scene
coming scene to to lay
lay itit down.
down. The
sea lies
lies before us, us, and the mountains. To lie,
lie, in
in Greek is is
KE'iuOa.t. What lies
icr$oi. lies before us us isis the inroKEf.p,evov, in
the wo*cefiF0F, Latin
in Latin
subiectum. It
subiectum. might be the
It might the sea,
sea, or
or a
a village,
village, or
or a
a house,
house, or or
anything
anything else
else of
of the
the kind.
kirud. Only
Only a
a minute fraction
fraction of
of what
lies before us
lies before us in
in this
this way
way has been laid laid down by by man,
man, and
then only
even then with the
only with the aid
aid ofof what was lyinglying therethere before.
before.
stones from which the
The stones the house is is built
built come from the the
natural rock.
natural rock.
Greeks, however,
The Greeks, however, do do not think of
not think of what is is lying
lying in in
this sense
this sense as as being
being in in contrast
contrast withwith what is is standing.
standing. Not
just the tree
just tree that
that hashas been laid laid low,
low, butbut also
also the
the tree
tree that
that
stands straight
stands straight before
before us us is
is something
something lying lying before
before us, us, just
just
like the
like the sea.
sea. The Greek word #0*19, (lien.~, accordingly,
accordingly, does does notnot
mean
mean primarily
primarily the act of setting
the act of setting up,up, instating,
instating, but but that
that
which
which is is set
set up$
up; that
that which has has set
set itself
itself up,
up, has
has settled,
settled, and
and
as such
as such lies
lies before
before us. us. 9iuL~ is the
co-is is the situation
situation in in which
which aa thing
thing
is lying.
is lying.
 PART
PAII.T II
II 201
201

For example,
For example, when
when Plato
Plato speaks of
of throtflcra?,
inro/Jluat;, at
at the
the end
of the
of the sixth
sixth book
book of The Republic
of The Republic where hehe describes the
the
methods
methods of
of mathematics,
mathematics, fJluLt;
$<TI$ means
means neither hypothesis
(assumption) in
(assumption) in the
the modern
modern sense,
sense, nor
nor does itit mean a a
"mere presupposition";
"mere presupposition"; rather,
rather, the
the tb&tecri?
inrOihcnt; isis the
the under-
lying
lying
foundation;
foundation; the
the situation
situation of
of the
the foundation, that
which is
which is already
already given
given to
to and
and lies
liesbefore
beforethe
the mathematicians: :

the odd,
the odd, thethe even,
even, thethe shapes,
shapes, thethe angles.
angles. These
These things that
lie already before
lie already before us, us, our
our models,
models, the
the inroiJECTE£t;,
vratflGnog, are are de
de-
scribed as
scribed as o>$ cf>avEpa (510
wt; $ai*pe (510 d) d) :as
: what is
as what is evident to every
evident to every-
body-the
body die things
things we let
let be.
be.
These things
These things thatthat lie
lie already
already before
before usus are
are not,
not, however,
however,
what lies
what lies farther
farther back back in in the
the sense
sense of of being
being remote.
remote. They They
are supremely
are supremely close
dose by,
by, to
to everything.
everything. They They are
are what has
come close by, beforehand.
come close by, beforehand. But normally
normally we fail
fail to
to see
see them
in
in their presence.
their presence.
Plato, however,
Plato, however, in in that
that famous passage,passage, seessees something
something
which
which everyevery thinker
thinker has
has to
to see
see afresh
afresh each time,
time, else else he
he is
is
not
not a a thinker:
thinker : that
that everything
everything that
that lies
lies before
before us
us is
is ambigu-
ambigu
ous.
ous. This
This ambiguity,
ambiguity, as as we shall
shaU see, declares itself
see, declares itself forfor the
the
first
first time,
time, and definitively,
definitively, in in the saying
saying of of Parmenides.
Parmenides.
Even
Even where the the meaning
meaning of
of the Greek fJI.uLt;
&<nv comes close
close
to
to what
what we call call setting
setting up,up, and instating,
instating, even there what
what
has
has been
been set set upup always
always means to to the Greeks that which has has
come to lie, and so
come to lie, and so does lie, does lie, before us.
us. What is
is set
set up
up isis

released into
released into thethe freedom
freedom of of its
its station,
station, and is not the effect
is not the effect

of
of our
our doing
doing and
and thus
thus dependent
dependant on us.
us. Because of of the
the sub-
sub
sequent employment
sequent employment made
made of
of the
the terms
terms thesis,
thesis, antithesis,
antithesis,
and
and synthesis--especially
synthesis especially by
by Kant
Kant and
and German
German Idealism-
Idealism
we
we hear
hear in in the
the word
word thesis
thesis at at once
once and
and only
only the
the spontaneous
spontaneous
action
action and and movement
movement of of the
the idea-forming
idea-forming subject.
subject. Conse-
Conse
quently we find it difficult to hear in all its purity what
what the
the
quently we find it difficult to hear in all its purity
Greek
Greek wordword says and what
says when
when fJI.utt;
0&ns still
still refers
refers to lying
lying and what
to
lies
lies before
before us. us.
What isis essential
What essential to to lying
lying is is not
not that
that it it is
is opposed
opposed to to
202 WHAT
WHAT CALLED THINKING?
IS CALI*EB

standing; both in in what is

is lying and inin what is is standing, the the
is that it
essential is it appears, having come forward of of itself.
Thus we speak even today of of books that have "just "just ap ap-
peared."
peared." The book has
has appeared, that is,
is, it
it lies
lies before
before us, it
us, it
is
is there, and in its
and in its presence it
it can now concern us.
us.
AE')'Ew, concerns what lies
Laying, Xjyci?, lies there.
there. To lay lay isis to let
to let
lie before us,
lie us. 'When we saysay something about
about something,
something, we
make it lie there before us,
it Me us, which means at at the
the same time time
we make it This maJdng-to-appear
it appear. TM$ making-to-appear and letting-lie-
letting-lie-
before-us is, in Greek
is, in thought, the
Greek thought, the essence
essence of AE')'EW and
of Xlyep
>..~.
The essential naturenature of of stating
stating is is not
not determined
determined by by thethe
phonetic character
character of of words
words as signs. The essential
as signs. essential nature
nature
of language is
of is illumined
illumined by by the the relatedness
relatedness of of what lies lies
there before
before usus to this lettizig-Ue-bef
to this letting-lie-before-us. However, this
ore-us. However ?
this
nature
nature ofof language
language remains
remains hidden from the the Greeks.
Greeks. TheyThey
have
have never
never expressly
expressly stressed
stressed it,
it,
much less
less raised
raised it to
it to the
the
level
level ofof aa problem.
problem. But their
their statements
statements operate
operate in
in this
this
realm.
realm.
The relations
relations of of which we have spoken spoken here are are so so
weighty
weighty and far-reaching
far-readting that they remain simple.
that they simple. This is is
why
why men overlook
overlook them constantly,
constantly^ with an almost
almost un-
un
imaginable
imaginable obstinacy.
obstinacy. Our modern pundits still totally
pundits stiH totally lack
lack
the
the sensibility
sensibility to
to evaluate
evaluate the relations
relations we have here
here men-
men
tioned. translate the >..E-yf.w
tioned. To translate X!ya> in Parmenides' saying
in Parmenides* saying with
"the statement" is is correct, according
correct, according to
to the
the dictionary,
dictionary but but
it
it says nothing.
says nothing. On the
the contrary,
contrary, that
that translation
translation embroils
embroils
us in an impossible
impossible demand we must make on Parmenides: Parmenides :

to
to wit,
wit, that saying
saying is necessary first,
is necessary
first, and thatthat thinking
thinking then then
has to
to follow after.
after. But if translate ro
if we translate TO >..E-yf.tv
Xeya? in in the
the sense
sense
we explained, "xM ro 'AE-yf.w
explained^ then "')(!Yf]: :
A>w •••.""means
. . means "It "It is
is use-
use
ful
ful : to
:to lay,
lay let
let
?
lie
lie before
before us
us . .. . .
.""
Only now can we see
Only see our wayway to to what follows.
follows. But even even
now,
now, and more so so than before,
before, we must not
not translate
translate the
the
voliv that follows
follows with "thinking,"
"thinking," a
a word which
which the
the cur-
cur-
 PART
PART II
II 25
203

rent translation
rent translation babbles
babbles as
as thoughtlessly
thoughtlessly as
as it
it does "saying"
for 'AE-yEw.
vVe shall
We shall proceed
proceed more more cautiously,
cautiously, translating voav with
"perceive,"
"perceive/' rather
rather than
than say
say "thinpng"
"thm|ing" straight out
out with
the implication
the implication that that what
what was was said
said isis obvious-
obvious. YetYet nothing
is gained
is gained if if in in the
the translation
translation of voliv we
of mmw we now replace
"thinking" with
"thinking'
1
with "perceive/
"perceive," as1
as long
long as as we
we do do not become
involved
involved in in what
what voliv
FOCIF indicates.
indicates, Above
Above all,
all, wewe must not not
accept "perceive"
accept
*
immediately as
'perceive" immediately as the
the oneone perfectly
perfectly fitting
translation, especially
translation, especially not not if if we
we intend
intend "perceive"
"perceive" only in in
the sense
the sense that
that is is reflected
reflected in in the
the statement:
statement: "I "I perceive aa
noise."
noise."
"Perceive" here
"Perceive" here means the the same thing as
same thing as receive. Noov
receive. Noctr
so translated-to
so translated to use
use a
a Kantian
Kantian distinction
distinction for
for the sake of
of
convenience--is
convenience is pointing pointing toward perception
perception in
in the
the sense of
of
receptivity,
receptivity,
as
as distinguished
distinguished from the spontaneity with
the spontaneity
which we assume this
which this or attitude toward what we per
that attitude
or that per-
ceive. In
ceive. In receptive perception
receptive perception we remain passive,
passive, without
the active
the active attitude
attitude to to what is perceived. But such passive
is perceived.

acceptance
acceptance is is precisely
precisely what vo&v voiiv does
does notnot mean. This Tills isis
why,
why, in in lectures
lectures II gave gave years
years ago,
ago, I insisted that vo&r,
I insisted that voiiv, asas
perceiving,
perceiving, included
included also
also the activeactive trait
trait ofof undertaking
undertaking
something.
something.
In
In voliv,
votvy what is is perceived
perceived concerns us in such a way that
a that
we take
take itit up specifically, and do something
something with it. But
it. But
up specifically,
where
where do do we take
take what is
is to
to be
be perceived?
perceived? How do
do we tal:e
take
it
it up?
up? We take
take it
it to
to heart.
heart. What is
is taken to to heart,
heart, however,
however,
is
is left
left to
to be
be exactly
exactly as
as it
it is.
is. This
This taking-to-heart
taMng-to-heart does not
does not
make
make overover what
what is takes. Taking
is takes. Taking to heart is: to keep
is; to keep at at

heart.
heart.
N oov
NO?F is is taking
taking something
something to to heart.
heart. The The noun
noum to to the verb
the verb
voliv, which is roo~, voW, originally means
FOCIP, which is FOOS, FOW, originally
means almost
almost exactly
exactly
what
what we we have
have explained earlier
earlier as
as the
the basic
basic meaning
meaning of
of
explained
thane, devotion,
thane, devotion, memory. memory. The
The frequent
frequent Greek
Greek idioms
idioms b
mr

vcp ExElV and x^R* ~

and XcUpE cannot be
*>6<p cannot
be translated
tnmslated with "to keep
with "to keep
S4
204 WHAT IS CALLED THINKING?
THINKING?

in
inone's reason 7 " mud
and "he Is
is glad in his reason," but: xa:i.FJE
in Ms
~'he is glad at
fee is b wp
at heart; IF vtp lx.EW, to
to keep in
in memory.

Summary and Transition

X,rf, 'TO X^yr
Xfljj ri* Xqew--"It is useful, the
lt is
*4
. " What
the telling . . ." 'What does
does
. .

M-ye&v mean? As early early asas Homer,

Homer, the the word signifies telling
aa tale, and reporting. But But besides, since since early
early times and overover
aa wide area, in all its
in all its many
many variants
variants and derivations it
derivations it
means as as much as as laying.
laying. It It can
can easily
easily bebe confirmed that that
XfyEw means both telling
XlyetF telling and laying.laying. The two meanings meanings
are
are soso far
far apart
apart that
that they
they do
do not
not interfere
interfere with each other.
other.
A/ryor;,
AJyos ?
a
a word that
that later
later attains
attains the
the supreme heights
supreme heights of of
theological speculation,
theological speculation,
and X£xo<>,
X^X ?? a
a word that
that designates
designates
so
so common an an object
object asas aa couch,
couch, have after after all
all nothing
nothing to to do
with each other. Why,
with each other. Why, then, then, should
should we be troubled
troubled by the
by the
undeniable
undeniable multiplicity
multiplicity of of meanings
meanings of of the
the word XlyEw?
X^yw?
Wee are
'\V are so
so busy
busy anyhow
anyhow with routine that we imagine
routine that imagine thethe
course
course of of the
the world,
world, too,
too 7
can be controlled
controlled with
with routine
routine
measures.
measures.
On the
the other
other hand,
hand, we may thoughtful in face
may become thoughtful
of
of the
the fact
fact that Xyw
that XE-ynv means both stating
stating and laying.
laying. To
modern
modem man, man, such
such thoughtfulness
thoughtfulness will
will of course seem enen-
tirely
tirely out
out of
of place,
place, not to to say
say eccentric-and
eccentric and in any
in any event
event
useless.
useless. Yet modern man will will perhaps
perhaps forgive
forgive us for re re-
minding
minding him that
that this
this remarkable word Xl-yEw,
Xeya>, My~r
Xoyos or
rather
rather what it it signifies--is
signifies is atat the root of Western logic.
logic.
Without the the A.l.-yuv
Xeyca* of of that
that logic,
logic, modern man would
have "k> $o make do without his Ms automobile. There would be
no airplanes,
airplanes, no turbines,
turbines, no Atomic Energy Energy Commission.
Without
Without the the Xl.yE.w
Xeyco* and
and its
its X~,
Xoyos7 Christianity would not
Christianity
have
have the doctrine
doctrine of of the
the Trinity,
Trinity, nor the theological in-
the theological in
terpretation
terpretation of of the concept
concept of of the second Person of the
Trinity.
Trinity. Without
Without the the Xl.yE.w
XeyaF and its its >..~,
Xoyos^ there would
have been no Age Age of
of Enlightenment.
Enlightenment. Without this
this Xl.yEw,
XeyecF,
there
there would
would be be nono dialectical
dialectical materialism.
materialism. Without the
 PAUT II
PART II I5
205

A.6yo~, of logic,
logic, the world would look different. But But it it Is
is
idle to speculate
speculate on how the world would then look.
But is
is it
it not just
just as
as idle
idle to go into this undeniable pecu-
to go
liarity
Marity of the Greek word AE"f'EW,
Xlyei^ that itit means atat one time
"to lay,"
"to lay/* and at another time "to
at "to tell"?
tell"? It
It is
is idle. It
It is
is even
useless-and
useless and what is is useless
useless belongs BO no place. Thus it it is
is out
out
of place
place wherever it it appears. This fact
appears. This fact has
has peculiar conse-
quences. We
quences. We do not herehere make the the claim that we areare capable
of dealing
dealing with the useless;
useless 5
we only
only raise the
the possibility
that a discussion of AEyE£VXeyew as as "laying"
"laying" and "telling""telling" might
at some time be of some little
at use. And so,
little use. so, in
in the
the end, we
ask once again.
ask again.
We ask:ask what is
: is it
it that
that takes place when AeyetF
takes place Xi-yEw means
both "to lay" lay" and "to
"to tell"?
tell"? Is it only
Is it only byby accident
accident that these
meanings
meanings come together
together under the
the common roof of
roof of the
the
same word-sound? Or is is there something else?
there something else? Could
Could it it be
be
that that which is
that that is the
the essence
essence of telling, that
of telling, that which is is called
AE";Et.V,
Aeyo>, has come to to light
light asas a laying?
laying? In what essential essential fonn
does language
language come to
to light,
light, when its
its statement
statement is taken
is

over
over and accomplished
accomplished as as a laying?
laying?
We must thus first first of
of all
all make dear clear what layinglaying means.
It
It is
is remarkable that that we must first first clarify
clarify something
something like like
laying, something
laying, something we do daily
daily and hourly
hourly in
in many ways.
many ways.
The thing
thing that matters when we lay
that matters lay something,,
something, the thing thing
by
by which laying
laying comes to
to be laying,
laying, is
is this:
this : what must be
be
laid
laid lies there, and henceforth belongs
lies there, belongs to already lies
to what already lies
before
before us. us. And what lies lies before us is is primary,
primary, especially
especially
when it it lies there before
lies there before all all the laying
laying and setting that
setting that areare
man's work,
work, when it
it lies
lies there prior
prior to
to all
all that
that man lays
lays out,
out,
lays
lays down,
down, or layslays in ruin.
To the
the Greeks,
Greeks, telling
telling is is laying. Language has
laying. Language has its
its essen
essen-
tial being
tial being in in the
the telling.
telling. If
If to
to the
the Greeks the
the nature of
of the
the
poetic tale is determined by the laying,
poetic tale is determined by
laying, it it must be that lay
be that lay-
ing
ing and
and lying
lying and
and what lies
lies before them Mes lies close
close to
to their
their
heart so definitively that to the Greek even that
heart, so definitively that to
that which is, zs,

and ~ot
and not onlyonly the
the statement
statement of
of it,
it, reveals
reveals itself
itself and is
is deter-
deter-
206
306 WUAT IS CALLED THINKING?
THI:SJUNG "!

mined by by the
the laying and the the lying. Sea Sea and mountains, city
and island, temple and sky sky lie
lie before man and emerge into
appearance as as they lie
lie there.
VVhen man finds himself among what so so lies
lies before him,
should he he not
not respond to to it in all
it in all purity by by letting it it He
lie
before him just as as it
it lies? And this letting-lie, would it it not
be that laying which is
be the stage 10?
is die for all
all the
the other.Ja:ying
that man perfonns? Thus laying would now suddenly
emerge as as aa relatedness that pervades man's stay 0n on this
earth from the the ground up---though
up we have never asked
where this relatedness originates. Then XlyF Al-yEw, as
?
as aa laying
and aa letting-lie, would be be something uncanny in in the
the midst
of
of all
all the
the current canniness of of human existence?
Al'}'Ew as
And XlyesF as aa telling? Telling
Telling is is the
the business of of Ian-
lan-
guage. VVhat does language tel? tell? What language tells, tells, what
it
it speaks and what it it keeps silent, is is and remains always
always and
everywhere what is, is ? what can be, be, what has has been
been,7 and!
and what
is
is about toto come--most directly directly and abundantly
abundantly where the
the
tenns "is"
"is" and "be""'be" are
are not specifically
specifically givengiven voice.
voice. For
whatever is is put
put into language in in any
any real sense is is essen-
essen-
tially richer than what is is captured
captured in in audible
audible and visible
visible
conformations, and as
phonetic conformations, falls silent
as such falls again when
silent again
it
it is put in
is put in writing.
writing. But even so,
so every
? every
statement
statement remains in
a mysterious
mysterious manner related
related to
to all
all that
that can be called
called up by
up by
aa "There is is . . .."
. . "
"There is
is aa light
light that
that the wind has put out.
has put out,
There is
is an inn on the
the heath which a leaves in
a drunkard leaves in
the
the afternoon.
afternoon.
There is
is a
a vineyard,
vineyard, burnt and black holes full
black with holes fuH of
of
spiders.
spiders.
There is
is aa room which theythey have white-washed with
milk.
milk.
The madman has died died ...."
. ."
This is written in
is not written in a textbook of
of logic,
logic, but elsewhere.
elsewhere.
Laying, thought
Laying^ thought as
as a
a letting-lie
letting-lie in
in the widest sense,
sense, re-
re-
 PART II 207
to what in the widest sense
lates to sense leslies before
before ns us,7 and speaks
without a sound:
without sound there
: there is.
is.

To laylay and to to tell

tell relate
relate in in the
the same mode to to the
the same, in in
the
the mode of a a letting-appear.
letting-appear. Telling Telling turns turns out
out toto be
be aa lay
lay-
ing, and is called AE')IEW.
is called Xeyep.
ing,
Xpf) ro
Xp-1] TO 'AE-yew
Xeyeo* TE r • • • "Useful
. . . "Useful is is the
the letting-lie-before-
letting-lie-before-
us also.
us also JIOE'iv."
voehf." This wmp does
word JIOE'iv does not not originally
originally mean
"thinking"
"tfainfchig" any any more than does
does 'AE')'Ew.
Xcyeo?. The two have be
two be-
come joined
joined in closest
closest kinship
Unship only byonly by virtue
virtue of
of their
their origi-
origi
nal
nal nature,
nature, and are are later
later reduced to to what logiclogic transacts as as
the
the essence
essence of of thinking.
thinking. Noa? NDE'iv implies
implies aa perceiving
perceiving which
never
never was nor is is a mere receiving of
receiving of something.
something. The JJOE'iu
perceives
perceives beforehand
beforehand by taking
by taking to
to mind heart. The
and heart.
heart
heart isis the
the wardship
wardship guarding
guarding what lies lies before
before us us,7 though
this
this wardship
wardship itself
itself needs
needs that
that guarding
guarding which is accom
is accom-
plished
plished in
in the
the 'AE')'Ew
Xeyau as
as gathering.
gathering. N6o~
Noos and voils,
MWS therefore,
? therefore,

do not originally
originally signify
signify what later later develops
develops intointo reason
reason;
j

v6o~
yoo? signifies
signifies the minding
minding that
that has
has something
something in
in mind and
takes
takes itit to heart. Thus JJOE'iv
to heart. vmlv alsoalso means what we understand
by
by scenting-though
scenting though, we use the the word mostly mostly of of animals
animals,7
in
in nature.
nature.
Man's scenting
scenting is is divination.
divination. But since since byby now we under under-
stand
stand allall knowledge and all
knowledge all skill
skill inin terms
terms of
of the
the thinking
thmMng
of
of logic,
logic, we measure "divination" by by the
the same yardstick.
yardstick.
But the
the word means more. Authentic divination is
Authentic divination the
is the

mode in in which essentials

essentials come to to us us and so so come to mind,
to mind,
in
in order
order that that we may may keepkeep them in in inind.
mind. This kind of of
divination is
divination is not
not the
the outer
outer court
court before the gates
before the gates of knowl-
of knowl
edge.
edge. It
It is
is the
the great
great hall
hall where everything
everything that that can be
known is is kept,
kept, concealed.
concealed.
translate vDE'iv
We translate votlv with "take to to heart,"
heart.''
''XJYT/ ro 'AeyEw n 110€'iv n .•. "
"Useful
Useful is
is the
the letting-lie-before-us (the) taking-to-
also (the)
letting-lie-before-us also
heart too . . .."
"
. .
 LECTURE
IX
·-.
We translate >..eyuv XcyciF 'l.vith
with letting-lie-before-us,
letting-lie-before-us, and vofliv
with taking-to-heart.
taking-to-heart. This translation
translation is not
is not only
only more ap ap-
propriate
propriate but but also
also clearer. We shall
clearer. "\Ve shall set
set the
the essentials
essentials down,down,
and apart,
apart, inin four points.
points.
((I)
1) The translation
translation clarifies
clarifies why why and in in what way way
AE')'EW precedes
Xeyeip precedes VOELV
POC&F and therefore is
is mentioned first.
first. Let-
Let
ting
ting things
things lie
lie before us is is necessary
necessary to- to supply
supply us with what, what,
lying
lying thus before us,
us, can be taken to
to heart
heart. . .Ai:yEL:v
Aeycw is
is prior
prior
to
to VOE'i:v,
FQC&F, and not only
only because it
it has to
to be accomplished
accomplished first first
in order that VOE'i:v
FOCO* may may fmd
find something
something it
it can take to
to heart.
heart.
Rather, >..~w
Rather, X^yci^ alsoalso surpasses VOEI:v, in that it
surpasses I^OC^F, it once againagain
gathers,
gathers, and keeps
keeps and safeguards
safeguards in the gathering,
gathering, what
what-
ever VOEI:v
FOCO> takes to to hearty >..fyEr.v, being
heart; for Xeyo>, being a laying, laying, is is also
also
legere,
Ie^ere 7
that is, reading.
is, reading. We normally
normally understand by
by read-
read
ing
ing only
only this,
this, that we grasp grasp and follow a a script
script and written
matter. But that is is done byby gathering
gathering the letters. letters. Without
this gathering,
gathering, without a gleaning
gleaning in the sense in which
sense
wheat or grapesgrapes are gleaned,
gleaned, we should never
neTer able to
be able to
read aa single word,
single word, however keenly
keenly we observe
observe the
the written
written
signs.
signs. (2) (2) Thus >..iyEr.v
Xeya> and vOEI:vvo&v are are coordinated
coordinated not only only
in series,
series, first
first >..iyEw
Xeya> then vOEI:v,
voctF, but each enters
enters into
into the
other, AfyEw,
other. Ac-yew, the letting-lie-before-us, unfolds
letting-lie-before-us, unfolds of its of its own
accord into the VOE'i:v. voziv. What we are talking talking about here is is
anything
anything but leaving something
leaving something where it
it lies
lies while
while we pass
pass
208
 PART
PAB.T II
II 209
byindifferently.
by indifferently.For Forinstance^
instance,when whenwe weleiletthetheseasealielie before
us as it lies,
us as it lies, we, we, in
in A.~,
Xeyap 7 are
are already
already engaged in
in keeping
in mind
in mind and and heart what lies
heart what lies before
before us. We
us. \Ve have already
taken to
taken to heart
heart whatwhat lies lies before
beforeus. AkyEwisis tacitly disposed
us. Alyctp
JIOELJI.
to FOCiF.
tO
Conversely, FOCF
Conversely., liOE'iv always
always remains A.l."fEw. When
remains aa XeyctF. When we v..-e take
heart what
to heart
to what lies lies before
before us, us, we we take
take itit as as itit isis lying. By By
taking
taking to
to heart
heart and
and mind,
mind, we
we gather
gather and focus ourselves on
on
what
what lies
lies before
before us,
us, and
and gather
gather what
what we
we have
have taken to
to heart.
Whence do
Whence do wewe gather
gather it? it? Where
Where else else but
but to to itself, so so that it it
may become manifest
may become manifest such as it of itself such as it of itself lies before us.
us. The
The
language of
language of the
the saying
saying is is indeed
indeed exceedingly
exceedingly careful. It It
does not
does not just
just tie A.lye£v to
tie Xcyeo' VOE'iv by
to F0u> by aa mere
mere mi, Ka.!, "and"
"and";; rather,
the saying
the saying runs runs: TO: >..£-yEw re
TO Xeyco' VOELJI TC.
TE poctF This TTe--TE
TE. This T has aa re re-
flexive meaning,
flexive meaning, and says says: the
: the letting-lie-bef
letting-lie-before-us ore-us and the
taking-to-heart
taking-to-heart enter upon
enter upon and into into one another,
another, in in a give-
give-
and-take.
and-take. The relation
relation between AE"fEW
Xeya^ and VOEiv
wcfp is
is not
not aa
patchwork
patchwork of of things
things and attitudes attitudes otherwise alien to each
alien t0
other.
other. The relationrelation is is a conjunction,
conjunction, and what is is joined
joined here
is,
is,
each
each of
of itself,
itself,
related
related to,
to, that
that is,
is, connatural with
with the the
other.
other. According!
Accordingly, translate ro
y' we translate TO A.E-yEw
XeyeiF TE TC VOE'iv TE: the
FOC^F re
: the
letting-lie-before-us
letting-He-before-us
such
such (as (as this),
this) the taking-to-heart
, taMng-to-heart too too
(such
(such as as the
the other)
other).. ((3) 3) This translation does not not justJust
bring out more
more appropriately the
the meaning
meaning of the
the two
two words
words
bring out appropriately
AE')'E£V and JIOE'iv; audible in in
Xeyw and vociv, it it alone
alone makes
makes the the entire
entire saying
saying audible
what it says. The
what it says. The saying does saying does not
not presuppose
presuppose what
what is
is called
thinking, but
but first
first indicates
indicates the the fundamental
fundamental traits traits of what
of what
thinking,
subsequently defines itself as as thinking.
thinking. The The conjunction
conjunction of of
subsequently defines itself
>..£yew and vOELJI first announces what
Xeyeo' and voetv first announces
what is is called
called thinking.
thiokkig.
The possible restriction
The possible restriction thinking, of
of thinking, to
to the
the concept
concept of think-
of think
ing established by logic, isis here
ing established by logic,
here onlyonly in preparation. M')'EU'
in prepamtion. Alyetr
andvOE'iv,
and both
both by virtue
virtue of
of their
their conjunction,
conjunction, achieve
achievewhat what
Focti/, by
later, and only for for aa short short time, time, is is specifically
specifically called
called
later, and only
M"'JfkVew: to disclose and
and keep disclosed
disclosed what is
what uncon
is uncon-
dXqfe&ci': to disclose keep
cealed.
cealed.
The of A.lyew and JIOE'iv that
The veiled
veiled nature
nature of Xeyw and ve&v lies lies in in this,
this, that
210 WHAT
WHAT IS THINKING?
IS CALLED THINlt.ING?

they correspond to
to the
the unconcealed and its
its unconcealed-

ness. Here we receive an art intimation of of how x.JYIJ, which

governs the the conjunction of of >..iyEw and VOEiv, is is expressed

through ".A.l.'rf8E~. To make us us see

see this more clearly would
require aa translation of of the
the entire opening section of of \Vhat
is usually called Pannenides' Didactic Poem. But
is But first we
must give thought to to' something else; something that leads

up
up toto what bas has been intimated, and what, without being
specifically discussed, illumines the the matter indicated at at the
the
end ofof our lectures.
The conjunction of of AE')'EiV
AeyciF and F0?F however, is
VOE£v, however,
7
is such
such
that itit does notnot rest uponupon itself.
itself. Letting-lie-before-us and
Letting-lie-before-us
taking-to-heart in in themselves point point toward
toward something
something that that
touches and only thereby thereby fullyfully defmes
defines them.
them. Therefore,
Therefore,
the essential nature of of thinking cannot be
thinking cannot be adequately
adequately de de-
fined either by
fined AkyEw,
by X^yeiy, taken
taken alone,
alone, or
or by
by VOEiv,
voiw 7
taken
taken alone,
alone?

or again byby both together

together taken as as aa conjunction.
conjunction.
Later
liter on,on, that course
course is is taken nonetheless.
nonetheless. Thinking
Thinking be- be-
comes thethe Xeyar of the).~
).i-ya:v of the \&y$ :in the sense
in the sense ofof proposition.
proposition. At
the same time,time7 thinking becomes the voeaf in
the VOELv the sense
in the seise of of
apprehension by by reason.
reason. The two definitions definitions are are coupled
coupled
together, and so
together^ so determine what is is henceforth
henceforth called
called think
think-
ing in the
ing in the Western-European
Western-European tradition. tradition.
The coupling
coupling of AE')'EW and FO&F
of Xeyea> voii:v, as
?
as proposition
proposition and and asas
reason,
reason^ are
are distilled
distilled into
into what the
the Romans call
call ratio.
ratio. Think-
Think
ing appears
ing appears as as what is is rational. Ratio comes from the
rational. Ratio the verb
verb
reor. Reor means to
reor. to take
take something
something for for something
something--vOEiv; vo&v^
this is
and this is at
at the same time to to state
state something
something as as something
something
-AEYE£V. Ratio becomes reason.
Xeyap. Ratio reason. Reason is the subject
is the subject matmat-
ter of logic.
ter of logic. Kant's
Kant's main work,, work, the Critique of
the Critique of Pure
Pure Reason,
Reason,
deals with
deals with the
the critique
critique of of pure
pure reason
reason by by way
way ofof logic
logic andand
dialectic.
dialectic.

But the
But the original
original nature of >..kya.v and we2p
of Mr/ear VOEiv, disappears
?
disappears in in
ratio.
ratio. As ratio assumes
ratio assumes dominion^
dominion, all all relations
relations areare turned
turned
around. For
around. For medieval and modern philosophy philosophy now explain explain
 PART
PART II
II 21!
211

the Greek essence

the Greek essence of AeyEw and
of Xeya^ and TOC^F, A~ and
VOEtl', Xoyos ~ in
and vam in
tenns of
terms of their
their own concept of
O'\vn concept ratio. That
of ratio. That explanation,
explanation, how
how-
ever, no longer
ever, longer enlightens
enlightens-it obfuscates. Hie
it obfuscates. The Enlighten
Enlighten-
ment obscures
ment obscures the
the essential
essential origin
origin of
of tMnMng.
thinking. In
In general,
it blocks
it blocks every
every access
access to to the
the thinking
thinking of of the
the Greeks.
Greeks. But But that
is not
is not toto say
say "that
that philosophy
philosophy after after the
the Greeks
Greeks is is false
false and aa
mistake. It
mistake. It is
is to
to say
say at at most that
that philosophy,
philosophy, despite
despite all logic
all logic
and all dialectic,
and all dialectic, does
does not
not attain
attain to
to the
the discussion
discussion of
of the
the
question "What is
question is called
called thinking?"
thinking?" And philosophyphilosophy strays strays
farthest from this
farthest this hidden
hidden question
question when k it is
is led
led to to think
that thinking
that thinking must begin begin with
with doubting.
doubting. (4) (4) If If we now
listen
listen still
still more carefully
carefully than before,
before, for
for what AE'}'W' and
X^yer
state in
vOE'i:v state
F0C4F in the translation;5 if
the translation if we search
search thethe conjunction
conjunction
of the
of the two forfor aa first
first glimmer
glimmer of the essential
of the essential traits
traits of think-
of think
ing-then
ing then we shall shall be be extremely careful not
extremely careful not to to take
take what
the
the saying
saying states
states forthwith
forthwith for for a a rigid
rigid definition
definition of think-
of think
ing.
ing.
If
If we continue
continue to
to be
be careful,
careful, we shall
shall instead
instead find
find
something
something curious.
curious. It
It will
will strike
strike us as
as strange--and
strange and that
that
impression
impression must in
in no way
way be softened.
softened.

NotF, taking-to-heart,
NOEi:v, taking-to~heart, is is determined by 'AeyEw. This
by XeyeF. This
means two things things : :

First, FOCIF unfolds out of A.lyEtv.

First :voe'il'
? Xeyco/. Taking
Taking is not grasping,
is not grasping,
but
but letting
letting come what lies
lies before us.
us.
Second, FOC&F is
Second, J.'OEtJ.' is kept XcyctF. The heart into which
kept within A.eya.J.'.
it
it takes
takes things belongs
things belongs to
to the gathering where what lies
gathering lies

before
before us us is
is safeguarded
safeguarded and kept kept a.Sas such.
such,
The conjunction
conjunction of of A.Eyew
XeyctF and vOE'i:v
FO^F is is the fundamental

characteristic
characteristic of of thinking
thinking which here moves into itsits essen-
essen
tial
tial nature. Thinking,
nature. Thinking, then^ then, is
is not a grasping,
grasping, neither the
the
grasp
grasp of of what lieslies before
before us, us, nor an attack upon it. In ~
attack upon it. In Xcyer
and J.'OE'il',
F0o>, what
what lies
Mes before
before us is not manipulated
is manipulated by
by means
means of
of
grasping. is not grasping prehending. In
grasping. Thinking
Thinking is grasping or prehending. la the
the
high youth
high youth of
of its
its unfolding essence,
unfolding essence, thinking thinking knows noth-
noth
ing
ing ofof the
the grasping
grasping conceptconcept (Begritf).
(Begriff) The reason is not at
. is not at

all
all that
that thinking
thinking was was thenthen undeveloped.
undeveloped. Rather, Rather^ evolving
evolving
 212 WHAT CAtlLED TH1HEIN6?
WHAT IS CALLED THINI't.ING?

thinking isis not yetjet confined within limits that limit it it Ibj
by
setting bounds to to the
the evolving of of its
its essential nature. The
confinE>ment which follows latE'r is is then, of
of course, notnot con-
sidered a loss
!0ss or
or aa defect, but
but rather the
the sole gain that think-
ing
ing has toto offer once its is accomplished by
its work is by means of of
the concept.
But all
all of
of the
the great thinking of of the Greek thinkers, in- in-
cluding Aristotle, thinks non-conceptually. Does it there-
it there-

fore think inaccurately, hazily? N0 No, the very

very opposite: it7
it :

thinks appropriately, as as befits the

the matter. Which is is to
to say
say
also: thinking keeps to
: to its
its way
way ofof thinking. It It is
is the
the way
way
toward what is is worthy
worthy of
of questioning, problematical.
questioning, problematical. What
particular beings in in their
their Being might
might be,be, still
still remains an
everlasting question
question even for Aristotle.
for Aristotle. At the end of
the of my
my
book on Kant and the the Problem of of Metaphysics
Metaphysics (1929)
(1929),7 II
call attention
attention toto aa long-forgotten
long-forgotten statement
statement from Aristotle's
Aristotle's
treatises on 1\Jletaphysics,
Metaphysics, which runs runs: :

,, ' ~ , ' ..!\ ' ,... ' ~ , r ,.. ' , ,

KQ.£ VIJ
"jcat iraAcu TE
icai TO '7TU.J\a.L
S^ KQ.£ jtcu V1JV Kal
re KQ.L vw
KQ.L Q.E&. fiyroO/iCFOF ai aEl.
KQ.L del
':."'JTC111JL£VOV icat
, , ' , .,,
airopavp&w n TO ov • • •."
a'1T'OfXY!Jp.&ov ri TO OP .

"And so so it
it remains something to
something to be looked
looked for,
for, from of
of
old and now and forever,
forever, and thus
thus something
something that
that offers
offers
no way
way out : what is being . . . ??"
is being
T*
: . . .

It
It profits
profits nothing,
nothing, of course, that we now quote
course, that quote this
this state
state-
ment of Aristotle
Aristotle again,
again, if
if we neglect
neglect to
to hear that
that it
it relent-
relent
lessly
lessly insists
insists on our taking the road into
taking the road into what is is problemati
problemati-
cal.
cal. His persistence
persistence in that
that questioning
questioning attitude
attitude separates
separates
the thinker Aristotle by by an abyss
abyss from all
all that
that Aristote-
Aristote-
lianism which,
which, in the manner of
of all
all followers,
followers, falsifies
falsifies what
is
is problematical
problematical and so
so produces
produces a
a clear-cut counterfeit
clear-cut counterfeit an an-
swer.
swer. And where no counterfeit
counterfeit answer is is produced,
produced, what is is
problematical
problematical becomes merely questionable. The question
merely questionable. question-
able then appears
appears as
as something uncertain, weak,
something uncertain, weak, and frag frag-
ile,
ile, something
something that is
is threatening
threatening to
to fall
fall apart.
apart. We now
need some assurance that will put everything
will put everything together
together
again
again in comprehensible
comprehensible security. This reassuring
security. This reassuring combi-
combi-
 PAET II
PAl\T 223
215

nation
nation is
is the
system, ~-
the system, a&mpa. The systematic and and system-
building
building way of forming
forming ideas through concepts takes
control.
control.
Concept
Concept and system
system alike are are alien toto Greek thinking.
Greek thinking, therefore,
thinking, therefore, remains of
of aa fundamr.nta1ly
different kind
different kind from the more modern ways of
the of thinking 01 of
Kierkegaard
Kierkegaard and Nietzsche who, to be
who, to be sure, think in
in opposi-
tion to the system,
system^ but forfor that
that very reason remain the the
system's
system's captives.
captives. By way
By way of
of Hegelian metaphysics, Kierke-
gaard
gaard remains everywhere
everywhere philosophically entangled, on on
the one hand in a dogmatic
dogmatic Aristotelianism that is
is com-
pletely
pletely on a par
par with medieval scholasticism, and and on
on thethe
other in the subjectivity
subjectivity of
of German idealism. No discerning
mind would denydeny the stimuli produced by
stimuli produced by Kierkegaard's
thought
thought that prompted
prompted us to to give
give renewed
renewed attention to the
to the
"existential."
"existential." But about the the decisive question-the
decisive question- the essen-
tial
tial nature of Being-Kierkegaard
Being Kierkegaard has nothing whatever 10
has nothing to
say.
say.
But we must here give give attention
attention to another matter,
to another matter. The
interpretation
interpretation of of Greek thinking
thinking thatthat is is guided
guided by by modem
conceptual
conceptual thinking
thinking not only remains inappropriate
only remains inappropriate for for
Greek thinking;
thinking 5
it
it also
also keeps
keeps us from hearing
hearing the
the appeal of
of
the problematic
problematic of Greek thinking, thinMngy and thus
thus from being
held toto a constantly
constantly more urgent
1

urgent summons
summoiis to go on ques-
to go
1

tioning.
tioning. We must not fail,
fail, of course,
course, to
to reflect
reflect on why and
why
in what wayway it
it was precisely
precisely the thinking
thinking of
of the
the Greeks
Greeks that
essentially prepared the
essentially prepared the development
development of thinking in
of thmMng in the
the
sense
sense of fonning conceptual
forming conceptual ideas;
ideas indeed,
5 indeed,
Greek thinking
was bound to to suggest
suggest thatthat development.
development. But on the the path
which we are are following
f ollowiiig here,
here, the
the important thing
important thing for for us is
us is
first
first to
to see that our modern way
see that way ofof representational
representational ideas,
ideas,
as
as long
long as
as it
it stubbornly
stubbornly holds to
to its
its way,
way, blocks
blocks its
its own
access
access to the begimring
to the begmiung and thus to
to the
the fundamental charac-
charac
teristic
teristic ofof Western thinking. translations alone make
thinking. The translations
this
this point
point clear
dear : :

We now translate
translate
214
214 1$ CALLED T HI~ Jt I~ G
W ll AT IS ?

. . /'

with
"Useful is:is: the
the letting-lie-before-us so
so (the) taking-
ff
to-heo.art too
t0o . . . "
. . *

But Al')'W' and voeiJf is is useful notnot just in in general and by by

and large, as as though we were dealing merely with an invi-
tation toto be attentive whenever we fonn ideas, as as though
tite saying, expressed in
the in terms of the usual translation, in-
of the in
tended to to say:
say :it
it is
is necessary that we think. On the
the con-
con-
trary, the
the saying is is leading toward the the first flash of of dawn of of
the nature of of thinking.
But what, in in turn,
turn, determines that nature? nature? What else
but to which AE-yEW
"but that to X^yet? and VOEiv
FOCIF refer?
refer? And that that is is identi-
identl-
fied in
in the
the word immediately following.
following. The word Mv.
is iov.
is

"EEv
*HkJr is
is translated as as "being." Later,
**being." Later, the
the word is
is merely
merely oko•.
The epsilon disappears,
disappears, but this epsilon is
this vowel epsilon is precisely
precisely
what gives the root root of the word:
word e, : £, 1$, EUTW, e$t
E<;, lony, "is." We
est, "is,"
9

d0 not translate Mv
do i^r with "the being" because
being" because there there is is no
The lack
article. Hie lack of the article further increases
article further increases thethe strange-
strange-
ness. "EEv
"Mr specifies That by by which the the letting-lie-bef
letting-lie-before-us
ore-us
the taking-to-heart
and the taking-to-heart are are engaged.
engaged.
'EOv, being--the
*EOF being
? translation is
the translation is once
once again
again just
just asas correct
correct
according
according to
to the dictionary
dictionary as
as the
the translation
translation of
of AEYE'v with
XlyciF with
"telling."
"telling." And we understand the the translation^
translation, "being/'
"being,"
without the
without the least
least difficulty
difficulty-at least as
at least as long
long asas our
our ideas
ideas
and our
and our views
views remain imque$tionifflg
unquestioning,7 average^
average, common.

Summary and Transition

Summcery Transition
The
The title
title of
of this
this lecture
lecture course
course is
is aa question.
question. The question
question
runs : What is
runs: is called
called thinking?
thinking? As As aa course
course of of lectures,
lectures,
we
we expect
expect it
it to the question.
to answer the question. As the
the course
course proceeds,
proceeds,
then,
then, it
it would make
mate the
the title
title disappear
disappear bit
bit by bit. But the
by bit. But the
title of our lecture course remains
title of our lecture course remains-because
because itit is
is intended
intended
 PAET
PART II
II

as itit sounds.
as It
sounds. It remains the title of
of the entire course. That
course remains
course remains one
one single question : \\'hatisis Itit that calls 0a
: on
us to
us think? What
to think? What isis That
That which calls us
us into thinking?
By the
By the way
way we
we have
have chosen, we
we are
are trying to to trace the
the
call
call by which
by which Western-European
\Vestem-European thinking isis summoned
and directed
and directed to
to that
that which
which isis consummated as
as thinking.
We
\V e are
are trying
trying to
to hear
hear the
the call for
for which we
we ask, in
m aa
saying
saying of
of Parmenides
Parmenides that
that says
says : :

"~ TO Aeynv T'E voav TE"

"Useful is
"Useful is the A.€-ya.JJ so
the XeyeF so also
also the J'OE&v."
the vmZvJ*
Later on
Later on,7 with
with Plato
Plato andand AristotlCy
Aristotle, the the two terms signify
--each
each byby itself
itself-what subsequent philosophy understands
what subsequent
by thinking.
by thinking.
But if
But if we,
we, following
following the the later tradition, translate ~
later tradition,
and voEiv in
and FO> in Parmenides'
Parmenides' saying saying straight
straight awayaway into "think-
ing,"
ing/* we then
then get
get in
in the
the way
way of
of our own purpose. For we are
purpose. are
after all trying
after all trying first
first to
to detect
detect in
in that
that saying
saying to what funda-
mental
mental traits
traits ofof its
its own essential
essential nature thinking is is called.
This
This isis why
why we translate
translate A.iyEw
Xeyco^ literally
literally with:
with: letting-lie-
before-us,
before-us, and POE'iv,voeiv, on the other hand, with: taking-to-
hand, with :

heart.
heart. Both
Both belong to
to one single mutual conjunction.
conjunction. But
But
belong single
even
even this
this conjunction
conjunction does not yet yet distinguish
distinguish the funda-
the
mental
mental character
character of of thinking.
thinking.
The conjunction in
The conjunction in its
its turn
turn requires
requires the the determination
by
by that
that to
to which
which it it complies.
complies. What is that? Quite
is that? Quite dearly
That
That to which >..£-yEw
to which Xeyco> and vwSw refer.
and POE'iv refer. TheThe saying nomesft
saying names it
in the word that immediately
in the word that immediately follows.
follows. That
That word
word is:
is
:
EIW.
Jfi*.

The
The translation,
translation correct
correct by by the
the dictionary,
dictionary, is: is: being.
being. Every-
Every
body understands the
the word, at
at least
least by
by and
and large
large and
and for
for
body understands word,
everyday use,
everyday use, if if indeed
indeed the
the word
word is
is ever
ever spoken
spoken in
in everyday
everyday
language.
language.
 LECTURE
X
X
·-·
If
if we were to to examine what everyraan
everyman has has inin mind eacheach
Ai "
time he hears or repeats
repeats the word "being,"
bcing ?
we would gather
gather
most varied
varied and most curious infonnation. We would have
curious information.
to
to face
face up
up to
to aa strange
strange confusion, probably to
confusion, and probably to recognize
recognize
that the notorious chaos of the state state of of the
the world todaytoday
itself even in
expresses itself in such inconspicuous
inconspicuous fields fields asas the
the
range
range of meanings
meanings this
this word seems to
to have. In fact,
fact? that
that
chaos may 'even
even have its its roots
roots here. But a stillstill greater
greater puzzle
puzzle
is
is that men nonetheless understand each other. other. All
All things
things
are reduced to to aa common denominator,
denominator, which then nomi-
nomi
nates for us what is is so
so commonly
commonly understood by a
a "being."
by "being."
We are always
We always able to to point directly, "by
point out directly 7
by all
all kinds
kinds ofof
simple indications,
simple indications, what the word "being"
**being" means. We
point
point toto the mountains.,
mountains, the sea, the forest,
sea, the forest, the horse,
horse, the
ship,
ship, the sky, God,
sky, God, the contest,
contest, the people's assembly. And
people's assembly.
indications are correct.
those indications correct.
then, how is
But then ?
is anyone
anyone to to understand what is is the
the use
use of
of
a
a Greek saying says: "Useful
saying that says: "Useful is is the letting-lie-before-
letting-lie-before-
us . . .,"
. , " of what lies lies before us. .Akya;v, the
us . Aeyeur, the letting-lie*
letting-lie-
before-us, becomes just
before-us, just asas superfluous
superfluous as as the
the vo&v
vOEI.v which
follows. For mortal men perceive
follows. perceive automatically
automatically and con con-
stantly
stantly what lies lies before them. As they they move on the the land
land
they
they observe the mountains,
mountains, and as as they
they sail,
sail, the
the sea.
sea. They
They
216
 PART II
PART 217

observe
observe the signs
signs in the sky,sky, and are are attentive to the signs
to the
given by
given by God. They
They observe each
observe other in
each other the contest. They
in the
watch each other at at the feast
feast and in in die
the popular assembly.
The letting-lie-before-us,
letting-lie-before-us, and the the observing
observing of the Mv,
of the *,
hap-
pen by themselves,
pen by themselves, simply simply because
because such living
such living beings as
as
men exist.
exist. Men do not first need aa special
first need special summons to to
Akye:v
XeyaF and JIOELJI.
FOCIF. Nor do theythey know anything
anything about it.
it,

And yet yet the saying

saying speaks
speaks outout and says
says: "XP'l--Useful
"xpi}
: Useful
is
is the letting-lie-before-us
letting-lie-bef ore-ns so
so (the) taking-to-heart
(the) taMng-to-heart too: too:
UJJI,
cor, being."
being." However,
However, the the saying
saying does does not
not end
end with lov.
with lor.
The last
last word in the saying is
saying is given to'
given to the
the last
last word
word that
the saying says : EOJI
saying says Jw EJLf.L£1'!2'.
:
c/iftow. The infinitive
infinitive ippGw
lp.p.&cu isis,y like
like
ECTJL&aL,
co7te>cu, an older form for Eiva.i.,
for dim, and means: to
means to be*
; be.
"Useful is:
is letting-lie-before-us and so
letting-lie-before-us and
: so (the)
(the) taMng-to-*
taking-to-
heart
heart too
too : being
being
: : to
to be."
be."
:

What are are we talking

talking about
about when we now use use these
these
terms? We are dealing
dealing with them as as if
if they
they were emptyempty
shells.
shells. "Being"
"Being" and "to be" are
are almost
almost no more than
than empty
empty
sounds. We have, besides,
have, besides, some historical
historical knowledge
knowledge that that
philosophy
philosophy from of old uses these
of old uses these words to to identify
identify thethe
theme with which it it struggles. We are are in
in a peculiar
struggles. peculiar
position.
position.
On the one hand,hand, the words "being" "being" and "to be" say
"to be" say
nothing
nothing graspable.
graspable. On the other hand
the hand,7 they
they areare the
the highest
highest
rubrics of philosophy.
philosophy. But these rubrics, when used
these same rubrics,
with emphasis,
emphasis, strike
strike us as
as alien
alien substances in the
in the language,
language.
They
They disturb
disturb the harmonious and artless
artless progress
progress of
of natural
natural
speech.
speech. Ultimately,
Ultimately, there is
there is a chill
chill around these terms. We
three terms.
quite know where the chill
do not quite chill comes fromfrom-whether
whether it it
comes from what they indicate,
they indicate, or
or from the
the frozen, spectral
frozen, spectral
manner in they haunt all
in which they philosophical discourse
all philosophical discourse and
writing.
writing. AH this wiU
All this will cause misery
misery to
to a
a man who is honest
is

himself, who will

with himself, will not let himself be confused by
let himself all
by all
the uproar
uproar about Being
Bring and Existence.
218
SIS WHAT
WHAT IS CALL&D THINKING?
THINKING?

With such miserable means as as the

the vaporous and and empty
terms "being" and "to "to be/ be," how can
1
can we meet the the demands
of the
of the translation of of Pannenides' saying, specifically the the
translation of of Mshis fmal words on which everything clearly
depends?
The final words are are 14*l.ov : l/ipcm**
: Ef£P£"Ct£. The saying is is to
to tell
tell us
us
what it it is
is that calls mortals to to thinking, by by involving and
directing them into the the fundamental elements of of thinking,
into tine
the conjunction of of Alycii*
Xe"fELV and WCIF.VOE'iv. But for for the moment
we hear only this much in in the
the saying,
saying, that XcyciF WF
XeyELV and voe'iJI
in
in their tum refer refer to to Uv: lp.p.EVCU. TSoF
e5r 3/ificyaft.
; lp.JL&o.t is,
'E6v: ipjuvcu,
: is, so
so to
to
speak, thethe object of of their
their reference.
reference. Is Is it
it mere accident
accident that that
XiyEw and
Xeyiv and voe'iv
wow have have come upon upon thisthis object
object which is is no
object? Probably
object? Probably not.
not. For the
the first
first word of
of the
the saying
saying says says
xprj: "It
Xprj: "It is useful . . .."
is useful . . "
But
But why,
why, and in
in what way,
way, do do letting-Iie-bef
letting-lie-before-usore-us and
taking-to-heart
taMng-to-heart refer
refer to
to l.ov
lor lp.fUJ'o.L,
fftjxcrai, to
to "being,"
"being," to to "to
be"?
he"? The reference
reference is useful. To whom or
is useful. or what is is this
this ref
ref-
erence useful, of Xi-yEw
erence useful, Xlyea> and voe'iv to wv eppt&ai?
voeiw to eor EJLfUVO.'? Does
c'being,
4t
being," .. does
does "to
"to be" have use for
for the
the letting-lie-before-us
letting-Iie-before~us
and thethe taking-to-heart?
taking-to-heart?
Being
Being can be, be, can it it not,
not, without there being being men who
take
take itit to
to heart?
heart? For a a long
long time now,
now, talk
talk has gone
gone around
that being
that being is
is ..
"inin itself."
itself." Is
Is such talk,
talk, too,too, "in itself"?
itself"? Or
is
is it,
it, together
together with its its thought content,
thought content, subject subject to to a call?
call?
Does the the call
call which callscalls us into into thinking
thinking issue
issue from being,
being,
or
or from
from Being,
Being, or from from both, both, or from neither? Is Is the i<J.,
ear
Ep.Jl£V(U, contrary
f&ftF<u, contrary to
to appearances,
appearances, more than just
)ust the object
object
for Xi-yEw
for XeyctP and VOEI:v?
FOCO*? Is Is wv COP EJoLJL&ru.,
ipp&ai, is is "being," is
"being," is "to be"
perhaps
perhaps much rather rather the subject which draws all
the subject all XeyEw
Xeyeo' and
Wo> to
VOEi'v to itself,
itself, refers
refers it
it to
to itself-and
itself and does so
so of necessity?
necessity?
However,
However, when we
we are talking
talking here of "object"
"object" and "sub-
"sub
ject,"
ject," we we are usingusing only only the crudestcrudest makeshift to to indicate
indicate
the relation
relation which
which is is now
now emerging
emerging in
in the
the distance.
distance.
To
To gain
gain clarity,
clarity^ to to be
be ableable merely
merely to to ask the proper
proper ques-ques-
 PART
PARTIIII 219

tions inthe
tionsin thematter,
matter,we
we mustsurely
must firstmake
surelyfirst makeclear
clear what
the
the Greek
Greek words
words €ov
lov and
and Ep.p.EVa£
IjL^iom signify.
signify. What
What they indi-
they
cate presumably belongs together.
cate presumably belongs together. Even
Even linguistically,
linguistically, "be-"be-
ing" and
ing" and
"to
"to be"
be" are
are no
no more
more than
than different
different forms
forms of
of the
the
same word. They designate,
same word. They designate, so
so it
it seems,
seems, the
the same
same thing.
thing*
We can
We can stress
stress and
and specify
specify that
thatthethetwo
two words
wordsbelong
belongto to-
gether, and stillnot
and still notbebe able
able to
to think properlywhat
thinkproperly whatisisdesig
desig-
gether,
natedby
nated by the
the words.
words. Indeed,
Indeed, we wemustmust give
give particular
particular atten
atten-
tion to the manner
tion to the manner in
in which
which they belong together,
they belong together, if
if we
we are
are
to hear
to hear Parmenides'
Parmenides' saying
saying at
at all in the
all in the proper
proper way.
way.
Fortunately, Parmenides
Fortunately, Parmenides himself, by Ms
himself, by his manner
manner of of stat-
stat-
ing, gives us
us aa hint
hint which
which helps us to
helps us to bring
bring out the manner
out the manner
jpag^ gives 1
in which
in €ov and
which coi/ and Z/ifo*, "being" and
EJLJLB'ai., "being" and "to be," belong
"to be/
together.
together.
For Parmenides
For Parmenides elsewhere
elsewhere frequently
frequently uses
uses the W
the word E6J,
for Ep.f.W'CU,
for EivtU. At first
ippoxu, AVOL. first glance,
glance, and especially
especially inin the light
the light
of the saying
of the saying we are
are discussing,
discussing, that
that seems strange.
strange. But
But in
in
substance, that usage
substance, that usage
has good grounds,
good grounds, as
as good
good as
as anything
can have. If
can have. If we substitute
substitute the usage just mentioned,
usage just mentioned, a>F, forfor aw,
lp.p.EVm, the
the saying
saying runs
runs : :

''x.pT] ro A.lyEw TE voov

"XP?? TO Xeyo> re
vodv r· eav iov.
r&>v lav."''
According to the wording, the same thing
the same thing is now said
is now saM twice
twice
According to the wording,
_
-and and thus
thus nothing
nothing at at all
all is
is said.
said. That
That is, the
is, unless the same
unless same
word Eov different things in
word the second
and the second
ifo says
says different things
in the
the first
first and

place. And so it does. This is possible only if

if one and the
one and the
place. And so
it does. This is possible only
not
word, Mv,
same But does
does not
same word, has two
o*>, has
two different
different meanings.
meanings. But
every word have more than than one one meaning?
meaning? Doubtless. The
Doubtless. The
every word have more
multiple meanings
multiple meanings
ofof the
the word
word E6v,
&Sr, however,
however, are neither
are neither
accidental
accidental nor norvague. two
vague. Rather,
Rather, the the word
word has has two meanings
meanings
in a specific and
in a specific and distinctive
distinctive sense.
sense.
AA grammatical reflection
reflection isis needed
needed to make the
to make the point
pomt
grammatical of
clear. the extent
clear.What
Whatreservations
reservationsthere thereare concerning
aro conce3mngthe extent of
its
itsvalidity will become obvious
validity will become
obviousin inwhat
whatfollows.
follows.
The word "being," by its structure, sounds
soundsand andspeaks
speaka
The word "being," by its structure,
 220 WHAT CALLEB THINKING?
WHAT IS CALLED

like
like the
the tenns "blossoming," "gleaming," "resting," "resting," "ach- "ach-
ing," and so so on.
eta. The grammatical name of of long standing
for
for words so so fonned is is participle. They They participate, they
take part-in two meanings. But But thethe essential point is not
is not

that there are are only two meanings, instead of of three or or four,
four,
but that thethe two meanings refer to to each other. Each of of the
the
two meanings is is one of of the
the pair.
pair. The word "blossoming"
"blossoming"
can
eaa mean : the the given something that is is blossoming--the the
rosebush or or apple tree. If If the
the word is is intended in in this
this sense
sense,?

it
it designates what stands in bloom. "Blossoming"
in "bloom. "Blossoming" desig- desig-
nates the
the given something that is is blossoming,
blossoming, and intends intends
this something by by itself
itself as
as that
that to
to which blossoming
blossoming is is
fitting and
and proper.
proper. The word "blossoming,"
"blossoming/
1
if
if it
it means,
means, for
for
instance,
instance^ thethe rose, here almost
rose, here represents the
almost represents the proper
proper name
for
for what it it designates. In
designates. In its linguistic form,
its linguistic fonn, it it has
has thethe
character
character of of aa substantive,
substantive, a a noun. "Blossoming," so
no<un. "Blossoming," so under
under-
stood,
stood, is
is used
used as
as a
a noun.
noun.
But blossoming
blossoming may may alsoalso mean "the "the actact of
of blossoming,"
blossoming,"
in
in contrast
contrast with "the act
act of
of wilting."
wilting." What is
is meant is is not
not
the given
given plant
plant that
that happens
happens to to be blossoming
blossoming or or wilting,
wilting,
but "blossoming, wilting."
"blossoming, wilting." Here "blossoming"
"blossoming" is
is used its
in its
in
verbal
verbal sense.
sense.
Participles
Participles taketake part
part inin both the the nominal and the the verbal
verbal
meaning.
meaning. This is
is something we learn
something learn in
in grammar
grammar school.
school.
We do not give give itit much thought. But at
thought. at this
this time,
time, and in in
this
this place,
place, it
it is
is no longer sufficient
longer sufficient to
to point
point out
out that
that partici-
partici
ples
ples have two meanings-as
meanings as though though all all we had to to dodo were
to classify
classify the word in in question,
question, Joy,Eov, being,
being, as as aa participle.
participle.
That classification
classification is is correct, of
correct, of course,
course, if if we are are content
content
with grammar
grammar and with the
the fact
fact that
that such
such words happen
happen
to
to exist
exist in this
this linguistic
linguistic form. Blossoming,
Blossoming, that
that is
is some-
some
thing blossoming
thing blossoming and the act
act of
of blossoming; flowing,
blossoming; flowing, that that
is
is something flowing and the act
something flowing act of
of flowing,
flowing, and accord accord-
ingly, then, "being"
ingly, then, "being" means something
something in
in being,
being, and the
the
act
act of
of being.
being.
 PART II
PART II 221
221

But meanings? Is
But whywhy do do participles
participles have have two meanings? Is it
it because
they
they take
take part
part in
in two
two meanings?
meanings? No,
N0 7
rather
rather these words
are participles
participles because what they state is
they state is always always applied to
to
what is in itself twofold.
what is in itself twofold. Blossoming
Blossoming in
in its
its meaning as
as aa
noun designates
designates aa being being that
that is
is blossoming.
blossoming. Blossoming in
in
its
its meaning as a verb
meaning verb designates
designates "to "to be be inin bloom."
bloom." ·when
the word is is used in its its nominal meaning, "something blos-
meaning, "something
soming,"
soming," it it is
is nono longer
longer specifically
specifically statedstated thatthat this
this some-
thing
thing is, is, of course,
course, a being;being 5
and no more
mo-re does
does the
the word
word "to "to
1'
be"
be fmd find expression
expression when the the word "blossoming" is
"blossoming" is used as
as
a verb. What is is the upshot of
upshot of all
all this?
this?

participle £6v,
The participle lov, being,
being, is just one
not just
is not one moremore participle
participle
among
among countless others; others £6v
$
Iw77 ens, being is
ens, being is the
the participle
which gathers
gathers all all other
other possible participles into
possible participles into itself.
itself. The
dual meaning
meaning of
of participles
participles stems
steins from the
the duality
duality of what
of what
they tacitly designate.
they tacitly designate. But this
this dualism
dualism in
in its
its turn
turn stems
from a distinctive
distinctive dualityduality thatthat is is concealed
concealed in in the
the word
word a% Uw,
being.
being. One might might supposesuppose that participles like
that participles like blossoming,
blossoming,
sounding,
sounding, flowing,
flowing, aching concrete, wMe
aching are concrete, while the the participle
participle
£6v, being,
cw, being, always is
is always abstract.
abstract. The opposite
opposite is
is true.
true.
participle in
The participle in which all the rest
all the rest have their their roots in
roots,? in
which they they grow together (concrescere),
grow together (conerescere) and from which
,

they continuously
they continuously grow, though without
grow, though without specifically
specifically ex ex-
pressing
pressing it, it, is
is that
that participle
participle which speaks
speaks from a
a unique
unique
therefore distinctive
and therefore distinctive duality.
duality. In In keeping
keeping with that that dual
dual
nature, a being
nature, being has its its being
being in Being, and Being
in Being, Being persists
persists
as the Being
as the Being of of aa being.
being. There does does not
not exist
exist another
another kiad kind
of twof
of twofoldness
oldness that that can compare
compare with with this.
this.
"Participle" is
"Participle" is aa grammatical
grammatical term. term. What What it refers to
it refers to,?
fundamentally though
fundamentally though not explicitly,
explicitly, is is that
that duality
duality which,
which,.
linguistically
linguistically and grammatically,
grammatically, by way by way of
of the
the words u,
AJr,
ov, ens, being,
&>, ens, being, is
is counted
counted as
as apparently
apparently one
one among
among all
ail the
the
other participles.
other participles. The grammariansgrammarians of of ancieptt
ancient Rome took
took
their terms
their terms for for the the various
various word forms from the the Greek
Greek
grammarians. The investigations
grammarians. investigations of of thethe Greek grammar-
Greek grammar-
222 WHAT
WHAT IS
IS CALLED THINKING?
CAE,f*B THINKING?

ians were based on 0B those designations of Of language that

resulted from the the reflections of of logic on~ on <k0yw and~. XJCT,
And those reflections of of logic,
logic^ in
in their turn,
turn, go go back to
to the
the
philosophy of Plato and Aristotle.
Thus,
Thus, our current distinction between nouns and action action
words, substantives and verbs, does not not arise from gram- gram-
mar. Nor does it it come out out of
of logic textbooks. It It comes to
light for
for the first time, deliberately and laboriously, laboriously^ in in one
of the
the most profound dialogues Plato Plato has has left
left us, us, thethe
"Sophist."
"S0phist." The Latin Latin term participium
participium is is the
the translation
translation of of
the Greek p.erox:r].
i&erx*l* The
Th e taking part part of of something
something in
in some-
some-
thing isis called ~w.pjerfysu*. This
This word is is fundamental
fundamental to to Plato's
Plato's
thinking. It It designates the
designates the participation
participation of
of any given
any given bring being
in that
that through
through which it--say,
it this
say, this tabletable--shows its
shows its face face
and form (in Greek, iSla
(in Greek, iSIa oror E!&!>)
eXSas) as this being.
as this being. In In this
this
appearance
appearance it is in
it is in present being,
present being, it
it is.
is. According
According to
to Plato,
Plato,
the idea constitutes
constitutes the the Being
Being of of aa being.
being. The idea idea is is the
the
face whereby a given
whereby given something something shows its
its form,
form, looks
looks at
at us,
us,
and thus
thus appears,
appears, for instance,
instance, as this table.
as this table. In In this form,
this form,
the thing
tiling looks at at us.
us.
Now Plato designates
designates the the relation
relation of of aa given
given being
being to to its
its
idea as
idea ,U8~'!>' participation.
as pM0*i$, participation. But this
this participation
participation of
of the
the
one, the being,
one, the being, in in the
the other,
other, the Being,
Being, already
already presupposes
presupposes
that the duality
that duality of being
being and Being Being doesdoes exist. Ml8Ef,~,
exist. Me^cf the
19, the
participation of
participation of beings
beings in in Being,
Being, consists
consists in in what the the
fl.ETox:fJ,
pervxtiy the
the participle l6v, ov, designates
participle ew, OF, designates grammatically.grammatically.
In Aristotle's
In Aristotle's statement
statement citedcited earlier,
earlier, we learnedlearned that that the
the
persistent question
persistent question of
of thinking
thinking is:
is: TL
ri TO
TO ov---what
&* what is theis the
particular being
particular being in in its
its Being?
Being? The strugglestruggle to to answer
answer this this
unique question
unique question determines
determines the the fundamental
fundamental character character of of
the history
the history of of philosophy.
philosophy.
Western-European thinking,
Western-European thinking, in in keeping
keeping with with the the guid
guid-
ing question
ing ri TO ov,
question T£ ro w, what is the particular
is the particular being being in in itsits
Being?, proceeds
Being?, proceeds from beings beings to to Being. Thinking ascends
Being. Thinking ascends
from thethe former to to the
the latter.
latter. InIn keeping
keeping with with the
the guiding
guiding
 PAl'lT ii
I[ 22:5
225

question,
question, thinking transcends the the particular being, ia in the
direction of of its
its Being, not In in order to to leave behind and
abandon the
abandon the particular being, but but so so that by by this a:;cent,
this transcendence,
this transcendence, it it may represent the the particular being ia in
that which
that which it,it, as
as aa being,
being, is.is.
What of of itself
itself lies
lies before ms the particular being, is
us, the
f
is to
to
the Greeks
the Greeks that
that which arises of of itself (cUo-1~) .~and thus can
,
can
be called
be called the
the "physical."
"physical." THs This word is is taken broadly here,
include the
to include
to the psychic
psychic and the the spiritual as as well. The guiding
question-what
question what is
is being,
being, what is
is the
the physical in the
in the widest
sense?-goes
sense? beyond the
goes beyond the particular being. "Going beyond
one thing
one thing to to another"
another" is in Greek p.enJ.. Thinking in
is in in the
the
sense of
sense of the question Tn TO
the question TO wov--what
what is is the particular being
in respect
in respect of of its
its Being?
Being?-thus thus takes a a peculiar turn under
the
the name "metaphysics."
"metaphysics." The thematic sphere of of Western
metaphysics is indicated
metaphysics is indicated by fi^fe^ig,by pi8Eg,f!:, the
the particular being's
participation in Being; so that the question is
participation in Being so that the
,
is now how the the
participating being
participating being can be defined in
in terms of Being. This
This
sphere
sphere of
of metaphysics
metaphysics is is grounded
grounded in p.eroXJi, what the
in what pn>xi), the
unique participle
unique participle E6v
eov designates
designates with a
a single word: the
the
duality
duality of
of individual
individual beingsbeings and Being. Being. But in order that
in
metaphysical thinking
metaphysical thinking may
may first
first of all all discern its own
its

sphere,
sphere,
and attempt
attempt its
its first
first steps
steps in
in that sphere,
sphere^
" XPTJ' TO' II.E')'ELJI
\, , ,EOV,, EOV
FO&> 'TT'CO?
TE VOEl.V
3, ,,
IDF
"X/w? Xeyeo' re
"It is
"It is useful
useful to let-lie-before-us and so the taking-to-
to let-lie-before-us taMng-to-
heart
heart also
also : beings
beings in
: in being."
being."
The duality
duality ofof individual beings and Being
individual beings Being must first lielie

before
before us
us openly,
openly, bebe taken to heart
taken to and there kept
there kept safely,
safely,
before
before it
it can
can be
be conceived
conceived and
and dealt
dealt with in the
the sense of the
sense of the
participation of the one, aa particular
participation of the one, bring, in
particular being,
in the
the other,
other,
Being.
Being.
What is
What is the
the call
call that
that speaks to us from
speaks to from Parmenides' say-say
ing? "Let lie before you, and
ing? "Let lie before you, hearty EOV E~
and take to heart,
to

beings
beings in
in being!"
being!"
224 WHAT
W H AT IS CALL E D THINEING?
CALLED T H I N K I N G "!

In
In terms ofof grammar later 0n on, and thus seen from the
7
the
outside, Parmenides' saying says: sajs take to
'
to heart I0FMv asas parti-
parti-
ciple, and with it it take heed of in i6v, the
of Ef'+'fl'a.l. In the Being of of
beings. However, no no further inquiry and thought is is given
to Ac duality itself, of
to the of beings and Being, neither to to the
the
nature of of the
the duality nor to to that nature's origin. origin. The
duality emerges only up up to
to the
the point where the
the lp.JW!ru. of
^fi/wot of
Mv, the
the Being of of beings, can be taken to to heart. Thus it it is
is
that the
the one
one thing which remains to
to be
be asked-what what are
are
particular beings in in their Being
Being??-comes
-comes to to the
the fore
fore within
the
the sphere of of this duality.
duality. The style
style of
of all
all '\Vestem-Euro-
Western-Euro-
pean philosophy-and and there
there is other, neither
is no other, neither aa Chinese
Chinese
nor an Indian
Indian philosophy-is
philosophy determined
is determined by
by this
this duality
duality
"beings-in being." Philosophy's
"beings* in being." Philosophy's procedure procedure in
in the
the sphere
sphere
of
of this duality
duality is is decisively
decisively shaped
shaped by by the
the interpretation
interpretation
Plato
Plato gave
gae to
to the
the duality.
duality. That the
the duality appears
duality appears as as par
par-
ticipation
ticipation does
does not at
at all
all go
go without saying.
saying.
In order that
that a Western-European metaphysics can arise,
Western-European metaphysics arise,
in order that
that a meta-physical
meta-physical thinking
thinking can become the the mis
mis-
sion
sion and historic
historic fate
fate of mortal man, man, is is necessary
necessary before
before allall
else
else that
that a call
call summon us us into AEYEW re
the \&ycur
into the voliv TCOV
TE voeiv T,&v
EPfl£VO.'.
Accordingly-what
Accordingly what is is called "thinking," insofar
called "thinking/ insofar as
7
it
as it
follows this
this call?
call? Thinking
Thinking means: letting-lie-before-us
letting-lie-before-us
and soso taking-to-heart
taking-to-heart also:
also beings
beings in
: in being.
being. Thinking
Thinking so so
structured pervades
pervades the foundation of
of metaphysics,
metaphysics, the
the
duality
duality of beings
beings and Being. thinking develops
Being. Such thinking develops itsits
various successive positions on this
successive positions this foundation,
foundation, and deter deter-
mines the fundamental positions
positions of
of metaphysics.
metaphysics.
Does the saying,
saying, then,
then, provide
provide usus with
with an answer
answer after
after
all
all to
to the question
question what is
is to
to be
be understood
understood by thinking?
by thinking?
No. IfIf we hear it
it rightly,
rightly, itit only helps us
only helps us to
to question.
question. The
saying,
saying, however,
however, does
does tell
tell us
us what will
will be
be useful
useful to
to us
us-this
this

simple AE'YEUf
humble and simple \&y&p TEre voliv T'E!Jv EJLJW!a.i.
voeiv reap /z/zewi.
The appropriate
appropriate translation
translation ofof the
the saying
saying must therefore
therefore
 PART
PAI\T II
If 225
25

run: "Useful to
run : to let-lie-before*us
let-lie-before-us so
so (the) taking-to-heart
also : beings in
: in being."
being."
translation makes clear how the
This translation the relation of of the
the
infinitive lp.p.axu to
infinitive Ifyxcpot to the
the participle io? E6v is to be understood.
But does
does that
that alone
alone give
give us us the
the needed clarity about what
"being," "in
"being," "in being/'
being," and "to "to be"
be" designate? Clearly not not.
the terms
Yet the terms "being"
"being" and *l
"to
to be"
be" have long since
played the
played the role
role of decisive rubrics
of decisive rubrics in in the
the conceptual lan-
guage
guage of
of philosophy.
philosophy. The much-vaunted philosophia peren-
nis, which is
ray, is toto outlast
outlast thethe centuries,
centuries, would crumble in in its
its
foundations
foundations if if the language of
the language of these rubrics were taken
away
away from it. it. If
If we stop
stop forfor aa moment and attempt1 directly
and precisely
precisely and without
without subterfuge,
subterfuge, to to represent in in our
minds what the terms "being"
the terms "being" and "to
"to be" state, we find
such an
that such
that an examination
examination has has nothing
nothing to to hold onto.
onto. All
All our
ideas
ideas slip away
slip away
and dissolve
dissolve in
in vagueness.
vagueness. Not entirely,
though, because there
though, because there always echoes, dark and confused,
always echoes,
something
something of of the kind that that isis vouchsafed to to our opinions
propositions. If
and propositions. If it otherwise, we could never in
it were otherwise, in
any
any wayway understand what we nonetheless
nonetheless constantly
constantly repeat
at
at present:
present "This summer is
: is hot."
hot,"
Let us imagine
imagine in
in thought
thought once again again and once more that
this
this inconspicuous
inconspicuous little little "is" could not be thought,
"is" could thought. What
would become of of our staystay in the world,
in the world, if if this
this firm and
constantly
constantly a:ffinned
affirmed "is"
"is" were
ware denied us?
And yet,
yet, to to make clear
dear what "to be" says says we need only only
point
point toto some being--a
being a mountain,
mountain, a
a house lying
lying before us, us,
aa tree
tree standing
standing there.
there. What do we point point out when we help
help
ourselves
ourselves by by such indications?
indications? We indicate a being,
being, of
course;
course but
j
but strictly speaking
strictly speaking the indication
indication comes to rest on
the
the mountain,
mountain, the the house,
house, the tree. tree. Now we imagine imagine thatthat
we have the
have the answer to
to precisely
precisely what is
is still
still in question.
question.
For we do do not,
not, after
after all,
all, inquire
inquire about a being
being as mountain,
mountain,
as
as house,
house, as tree, as
as tree, as though
though we wanted to to climb a mountain,
mountain,
move intointo a a house,
house, or
or plant
plant a tree.
tree. We inquire
inquire about the
226
226 WHAT CALX.XB THINKING?
WHAT IS CALLED

mountain, about the the house, about the the tree as as aa given being,
in
in order to 10 give thought to to the
the being of of thethe mountain, the the
being ofof the
the house, thethe being of the tree.
of the
We notice at at once, it It is
is true, that being Is is not
not attached
to the
to the mountain somewhere, or
or stuck to
to the
the house, or hang
hang-
ing
ing from the the tree. vVeWe notice, thus, the the problematic that is is
designated with "being.""being/' Our question therefore becomes
"becomes
more questioning. ·we We letlet beings, as as beings, lie lie before
before us us
and give our heart and mind to to the "being" of
the "being" of particular
particular
beings.
beings*
But so
so long asas that which the the words car E6v and l/i/i^po*
lp.p.€U(U state
state
dissolves in u
in the
the vague
vague terms
terms "beings"
"beings" and "to
to be,"
be/' we can-
can-
not hear what the the saying says.
saying says. For these
these terms
terms offer
offer no
guarantee thatthat they carry
they carry across
across to
to us
us what the
the Greek fiw
6or
Ef'IL&a.L
UfAfj^rn tells.
tells. The translation
translation is is still
still no translation
translation if if we
merely replace
replace thethe words iov Jor and ^.pcmaEJLfUPa.L with our own
"
terms "being"
"being" and "to
"to be,"
be or
or
5
the
the Latin
Latin ens and esse.
ens esse.
What then,
What, 7then, is
is still
still missing
missing in
in the
the traditional
traditional translation
translation
of the words E.Ov lor with "being"
*4

being" and Zftpaxu,EJLfUPa.L with "to be"?

What is is missing
missing is is that
that we did not try
did not try to to say
say those
those words
over in the same way as
as we did
did the
the words 7? ^d
XfJ'17 AEyEtP
and X^yetr
way XP
and J."'EW,
Fodi>7 and the particles
particles TE • •
. •. ~.
re.
. What is
is still
still

needed? That we ourselves,

ourselves, instead
instead of
of merely transposing
merely transposing
the Greek terms into into terms of our language.,
language, pass pass over into into
the Greek sphere
sphere of Mv cw and EJLp.£Vru., ov
lftjttFot OF and efvoi.
?
This pas
E!va.L. This pas-
sage
sage is hard-not
is hard not in itself,
itself only
only,
for
for us.
us. But it
it is
is not
not im-
im
possible.
possible.

Summary
Summary and Transition
Transition
Parmenides' saying
saying moves toward thatthat which is is designated
designated
by
by the word E.Ov.
COF. This fact
fact becomes quite clear if,
quite clear if on the
the ,

strength
strength ofof Parmenides' own usage usage, we replace
replace the
the final
7
final
!/4f&e>iu with iov.
word EJ.'JL£Va.L w. In grammatical terms,
grammatical terms, the
the word is
is

a participle.
participle. Reflection that e&v
Reflection showed that iov is
is the
the participle
participle of
of
 FAIT II
PAllT 227
22J

all participles. 'EOv

all participles. *Ear is is the
the unique and and thus distinctive
f'ETO")(l}.
peroX*). It
It tells
tells of the duality: beings in
in being; bE-ing of of
individual beings.
individual beings. Instead of of thethe verbal signification, lan- lan
guage
guage also
also uses the infinitive EJLIUlla.~., ElPa41 esse, to
uses the 10 be.
be.
The well-worn form
The form ofof EOJI
ew,7 current in
in the
the writing of
of Plato
and Aristotle,
and Aristotle, is
is oJI,
fr, ro
TD ov,
fr, beings m
in being. All
All ofof Western
metaphysics,
metaphysics, without suffering suffering the the least violence, could be be
placed
placed under the title To
the title: : ov.
TO OF. If If we do do so,
so, we must meet one one
condition,
condition, however. From the the outset, and and constantly and and
exclusively,
exclusively., we must hear and read read thethe word .,.0 T& OJI
OF asas the
the
distinctive participle,
participle, even if
if we do
do not
not always make it
It
explicit
explicit in philosophical parlance.
philosophical parlance.
When we say say "Being,"
"Being/ it it means "Being of of beings:•
1

When we say "beings,"

say "beings/
7
it
it means "beings in
in respeet of01
Being."
Being." We are always speaking
always speaking within
within the
the duality. The
duality
duality is is always
always a prior prior datum,
datum, for for Parmenides as as much as as
for Plato,
Plato, Kant as as much as Nietzsche. The duality has
as Nietzsche. has
developed
developed beforehand the sphere sphere within
within which the
the relation
of beings
beings to BeingBeing becomes capable capable of being mentally repre-
of being
sented. That relation can be interpreted interpreted and explained ia in
vanous ways.
various ways.
An interpretation
interpretation decisivedecisive for for Western thought is is that
given
given by by Plato.
Plato. He says
says that
that between beings
beings and Being
there prevails
there prevails the x^P^f^y xrupu:r~; $ x~pa. *iss the
Tj x<P> locus, the
the focus, the site,
place. Plato
the place. Plato means to to say
say: beings
: beings and BeingBeing are are in
in dif
dif-
ferent places.
ferent places. Particular
Particular beingsbeings and Being Being areare differently
differently
located. Thus when Plato
located. Plato gives
gives thought
thought to to the
the different
different
location of
location of beings
beings and Being, Being, he he isis asking
asking forfor thethe totally
totally
different place
different place of Being,
of Being, as against
as against the place
the place of beings.
of beings.
To make the the question
question of of the x(J)pu:r~, ^
the XMpwp&Sy the difference m
e di^fj^rence in
placement
placement of
of beings
beings and Being
Being at
at all
all possible,
possible, the
the distinc-
distinc
tion-the
tion duality of
the duality of the
the two
two--must must be be given
given beforehand,
beforehand,
in such
in such aa wayway thatthat this
this duality
duality itself
itself does
does not
not asas such
such receive
receive
specific
specific attention.
attention.
The same is is true
true for
for all transcendence. When we
all transcendence. we pass
pass
228 WHAT
WHAT IS C A I* m, E THINKIHG?
CALLED THINKING?

from beings 10to Being, our passage passes through the the dual
dual-
ity of
ity of the
the two,
two. But thethe passage never first creates the
The duality is
duality. Hie is already In It Is
in use. It is the
the thing most
used, and thus most usual, inin all
all our
our stating and ideas, in all
in all
we do.
wedb*
If
If we hear the
the word e^F
EOv in
in its
its dual signification,
signification, by
by virtue
virtue
of its
of its grammatical, participial form, translate
017% we now can translate
the saying more clearly
dearly : :

"Useful is the
"Useful is the letting-lie-before-us,
letting-lie-before-us, so
so (the)
(the) taking-to-
taking-to-
heart,
heart, too
too : beings
beings
: in
in being."
being."
But this, too, is
this, too, still not
Is still not aa translation
translation ofof the
the final
final words
of the saying.
of the saying. We have merely replaced the
merely replaced the Greek words
with others,
with others, with ens
ens and esse or or with "being"
"being" and "to "to be."
be."
But this
this replacement
replacement business
business doesdoes not
not lead
lead us us anywhere.
anywhere.
If are to
If we are to hear the saying, if
the saying, are to
if we are to be prompted
prompted by by it
it
to
to raise
raise questions,
questions, itit is
is not enough
enough to to exchange
1

exchange the the Greek

words forfor other
other words in in other languages, however famil
other languages, famil-
iar.
iar. Instead,
Instead, what is is needed is that we let
is that let the
the Greek words
tell
tell us directly
directly what they designate. We must transplant
they designate. transplant our
hearing
hearing to
to where the telling
telling statement of
of the Greek lanlan-
guage
guage has its
its domain.
domain..
 LECTURE
LECTURE
XI
XI
.
._.

What does EOV e/z/xo/cu

does eov mean, thought
EfLJU11W. mean, thought in
in Greek?
Greek? This is the
This is
question at
question at which we now arrive by way of
arrive by waj of thethe question
"What isis called thinking?" How does
called thinking?" does it
it happen that the
the
question
question aboutabout thinking
thinking leads us to
leads us to give
give thought
thought to
to what
the Greeks
the Greeks may may mean when they they say Uv (being),
say !&> (being) , and
EfLJU"W. (to be) ??
jjLfjii>cLi (to be)
The question
question "What is is called thinking?" faced us at
called thinking?" at the
beginning
beginning of
of our way,
way, in
in four modes.
What is is called
called thinking?
thinking? means most immediately
immediately and
first
first:: what does this word "thinking"
does this "thinking" signify? We
signify? We leamed
learned
that it signifies memory, thanks,
that it signifies memory thanks, thinking
?
thinking that recalls.
Since then, we have
Since then, we have heard noheard no more of such matters along
along
our
our way.
way.
What
What is is called
called thjnkjng?
thinking? means
means further
further and
and second:
second:
what,
what, according
according to to the
the long
long traditional
traditional doctrine
doctrine ofof thinking,
thinking,
logic,
logic,
do
do we
we still
still today
today understand
understand by
by thinking?
tMnMng? Though
Though
no
no particulars were
were given
given on
on the
the teachings
teachings of
of logic,
logic, we
we
particulars
noted that
noted that the
the name
name logic corresponds
logic corresponds to
to what
what this
this doctrine
doctrine
understands
understands by by thinkjng.
thinking. Thinking
Thinking is Xyw, A~
is AE-yEU', Xoyos in in the
the
sense of proposition, that
sense of proposition, that is, is, of
of judgment.
judgment. Judging is
Judging is

thought to be the activity of the the understanding the

understanding in the broad
in broad
thought to be the activity of
sense
sense ofof reason.
reason. TheThe perception back toto
perception of of reason
reason traces
traces back
voliv.v. Parmenides' of
Parmenides* saying
saying told
told us
us about
about thethe judgment
judgment of
229
229
 230
250 WHAT CALLED
WHAT IS CALL T H I NIt IN G ?
ED THINK.ING?

reason, about AiyEw

Xlyar in in connection with with woivVOEiv. The saying
deals neither with the the AOyo~
X^ry0s of
of logic,
logic, nor V\o;th the
with the judg-
judg-
ments of of reason, but but only
only with the
the conjunction
conjunction of
of ).iynv
\jtw
and VOEiv.
FOC4F. The letting-lie-before-us
letting-lie-before-tis and (the) (the) taking-to-
taking-to-
heart
heart emerge so so far
far onlyonly asas thethe basic character
character of of what
subsequently is is called
called thinking
thinking and is
is viewed in
in terms
terms of
of
logic.
logic.
Thus our attempt
attempt to to translate Parmenides' saying
translate Paroaenides* saying did did inin
aa certain sense yield
yield us
us an answer to
to the
the second
second question.
question.
Accordingly,
Accordingly, what is is called
called thinking
thinking is, is, properly,
properly, letting-letting-
lie-before-us
lie-before-us and so taking-to-heart
so taking-to-heart also. also. . . . . . . But it it
turned out
out that
that this
this definition
definition of of thinking
thinking is is far
far from ade ade-
quate. Something
quate. Something is
is still
still lacking
lacking in
in the
the definition,
definition, and that
that
something
something is
is no less
less than the
the main thing,
thing, that
that is,
is,
the
the indica-
indica
tion of what AE-yE~v
tion of XeyciF and voliv refer to.
vmiv refer to. Only
Only that that indication
indication
will allow
will allow usus to
to ask
ask adequately:
adequately: VVhat
What is
is called
called thinking?
thinking?
And that
that to
to which the the conjunction of
conjunction of Xeyeu' AE-yEW and VOEI:v
vo&v joinsjoins
and conforms itselfitself is is the !oi>lOv lJ.LJL&W..
f&ftFca. And what cbv €6v
ipftP04 means,
lp.p£Vw. means, thought
thought in
in Greek terms,
terms, is
is the
the question
question at
at
which we stop.
stop. This means that
that our seemingly
seemingly wayward wayward
effort
effort to make an appropriate
appropriate translation
translation of of cwiav Ififtcpoi,
EJLJUVW. 1 the the
final words of the saying,
final saying, has the
the sole
sole purpose
purpose of
of bringing
bringing
this question
this question into
into focus:
focus: what, according to
what, according to tradition,
tradition, is is
really
really called
called thinking?
thinking?
Our lecture
lecture course
course has tried tried toto follow
follow this this question
question-but but
not by
by detaching
detaching this
this second way
way of
of asking
asking from the
the whole
of the four questions.
questions. Instead,
Instead, the the second
second way way of of asking
asking
was from the start start subordinated to to the
the decisive
decisive way way in in
which the question
question "VVhat
"What is
is called
called thinking?"
thinking?" remains
remains to
to
be asked. That way way is:
is what
: is
is That which directs
directs us
us into
into
thinking?
thinking? Our thinking
thinking keeps keeps to the road
to the road and within within the the
domain of traditional
traditional thinking.
thinking. The essential essential naturenature of of our
our
thinking,
thinking, however,
however, becomes apparent apparent through through the the transla
transla-
tion of Parmenides'
Parmenides saying.
7

saying. What is
is determinmg for
determining for thethe
essential nature of AEY£W
essential Xcycw and J/OEw,
j*c>u>, now,now, is
is That to
to which
their conjunction
their conjunction conforms. PresumablyPresumably the the two words words con- con-
 PAll. T II 231
form to
fonn whatever disposes of
to "':hatever of A.iya.v and
and JOOEiv. by by directing
and
and drawmg both both to to what they both
they b0th refer to.
to. that is
And that Is
^drawing
iov f/i|ie><u. 'EOv
COF EJLJL&a.I.. fifiwu directs that
*EOF lp.fL£Pa.J. that which comtitutes the the
fundamental
fundamental character of of thinking--the -the A.fyE:w and
and VOEW--
into
into its
its own nature. What What so so directs is is what calls on on usa toto
think.
The effort
The effort to mate an adequate
to make
adequate translation of of the
the final
words
words of the saying,
of the saying, the attempt
attempt to
to hear
hear what is
is expres..<;ed
in
in the
the Greek wv
Greek words IOF Ep.JL&at.,
I/I/MHU, is is nothing less less than the the
attempt
attempt to to take to heart That which calls on an us
us to
to think. To T0
the extent to to which we make the effort to
the effort to take it
it so
so to
to heart,
we are
are asking
asking the question
question "What is is called thinking?" in in
the decisive fourth sense:sense :

What is is That which calls calls on us to to think,

think, by by so
so disposing
the conjunction
conjunction of AiyELV
Xeyco/ and VOEI:v
FOCO* that
that it to It?
it relates to It?
Insofar as we are capable capable of
of asking
asking the
the question in the
in the
fourth,
fourth, decisive sense,
sense, we also
also respond
respond to
to the
the third way of
of
asking
asking "What is
is called thinking?"
thinking?
7'
The third way
third way is is intent
cm arriving
on arriving at at what is is needed,
needed, and thus thus required
required of of us,
us, if
if we
are
are ever to to accomplish
accomplish thinking
thinking in in an essentially
essentially fitting
manner. No one knows what is is called
called "thioMiig
"thinking" in
? *
in the
the
sense of the third question
question until
until he is
is capable
capable of
of A.£-yEw
Xlyep TE
voeiv re.
VOEtV TE.
But as concerns thinking living in
thinlring,? we are living in the
the domain of of
a two-and-one-half-thousand year year old
old tradition.
tradition. Accord
Accord-
ingly, we must not imagine
ingly, imagine it it to
to be enough
enough for for any
any man
merely to
merely to inhabit the world of his own representational
of Ms representational
ideas, and to express
ideas, express only
only them. For the the world of of this
this re
ex-
pression
pression is
is shot through
through with blindly adopted
blindly adopted and un-re-
urn-re-
examined ideas concepts. How could this
ideas and concepts. this confused
manner of of forming
forming ideasideas be be called
called thinking,
thinking, however
however
loudly it
loudly it may claim to creative? We are
to be creative? are capable
capable of think-
of think
6c
ing only
ing only if
if we try
try first
first of
of all
all to
to develop
develop the
the question What
question "What
is called
is called thinking"
thinking" in in its
its fourfold
fourfold sense,
sense, aoad in the
and in the light
light of
of
decisive
the decisive fourth question:
question.*
A lecture
lecture course
course that
that ventures
ventures on on such
such an an undertaking
undertaking
232 WHAT CALLED THINKING?
WHAT IS CALLED

must setset itself limits. This is is why we turned the the decisive
fourth question, ""What "What is is That
Thai which directs us us into think-
f*
ing?,''
iag? ?
in
In the
the direction of
of the
the second, "vVhat
**What is thinking
is

in
in the
the traditional sense?"
sense?"
But this is is not an historical inquiry inquiry into the the various
various
views of of thinking which have been formed in the course
in the course of of
its
its history.
history. Rather, our our question is: is: what is is That which
directs and disposes us us toward the the basic characteristics
characteristics of of
what in in time develops into Western-European
Western-European thinking? thinking?
What is is it
it that calls,
calls, and to to whose call call something
something responds responds
in
in such a a way
way that it it is
is then
then called thinking, in
called thinking, in the
the sense
sense of of
the A.iynv of
the AlyeiF of A.~,
Aoyo*?, as
as the
the vOE'iv
FOCIF of
of reason?
reason? That which calls
calls
is what A.iyuv
is XeyiBF and VOE'iv
wmiv referrefer to to because
because it it relates
relates them to to
itself,
itself and that
?
that means uses uses them.
them. It It is
is what the the saying
saying in in its
its
final words callscalls rov EJI+WIOJ..
JOF l/iftepoi.
We areare laboring
laboring to to translate
translate these these words for for one reason,
reason,
and one reason
reason onlyonly: : our sole
sole question
question is, is, what is
is it that
it that
calls
calls on us toto think.
think. How else else shall ever hear
shall we ever hear That which
calls,
calls, which speaks
speaks in m thinking,
thinking, and perhaps perhaps speaksspeaks in in such
a way
way that its its own deepest
deepest corecore is is left
left unspoken?
unspoken?
The question
question of That which calls calls on us us toto think
think gives
gives usus
the mandate to to translate
translate the words IDF lOv Ep.JJ£VOJ..
/z/ie>ai. But have
they
they not already
already been translated
translated into into the
the Latin
Latin ens ens and esse, esse,
the English "being"
English "being" and "to
"to be"? It is indeed superfluous
It is indeed superfluous
translate Eov
to translate coy EiJ-fW'o.l.
Ifificwu into
into Latin or or English.
English. But it it is
is nec
nec-
essary
essary for us to to translate
translate thesethese words finally fmally into into Greek.
Greek.
Such translation
translation is possible only
is possible
only if if we transpose
transpose ourselves
ourselves
into what speaks
speaks from these
these words.
words. And this
this transposition
transposition
can succeed only only byby a leap,
leap, the leap leap ofof aa single
single vision
vision which
sees what the words rov Iw EJ.~+LEVcu,
/4ftPot, heard with with Greek ears, ears,
state,
state, or tell.
tell.

Can we see something

something that that is told? We can,
is told? can, provided
provided
what is is told
told isis more than just just the
the sound of of words,
words, provided
provided
the seeing
seeing is
is more than just just the seeing
seeing with
with the
the eyes
eyes of of the
the
body. Accordingly,
body. Accordingly, the transposition
transposition by by the
the leap
leap of
of such
such a
a
 PART
PART II
II

VISion does
vision does not
not happen
happen of
of itself. Leap and vision rt>quire
long,
long ?
slow
slow preparation,
preparation, especially if we
if we areare to
to transpose
ourselves to
ourselves that word
to that word which is is not
not just cine
one word among
many.
many.
"EEv speaks
*EOF speaks of of what
what speaks in in every word of of the
the lan-
guage,
guage 7
and
and not just
just in
in every word,
every word, but
bat before all
all in
E-lse in
every conjunction
every conjunction of
of words,
words, and thus particularly in
ia thoile
junctures of
junctures of the
the language
language which which are are not
not specifically put in in
words. TEop
words. "EEv speaks
speaks throughout
throughout language, and maintains for for
it the
it the possibility
possibility to to tell,
tell, to
to state.
state.
We cannot
cannot dealdeal herehere with
with the the preparations needed to to
make that that leap
leap of of vision
vision which transposes us us into That
which speaksspeaks from this this word.
word. Here we cmn can state directly
only
only what such
such a
a leap
leap sees.
sees. Whatever has
has been seen cancan be
demonstrated only
demonstrated only by being seen
by being seen and seen again. What lias has
been
been seenseen cancan never
never be be proved
proved by by adducing reasons and
counter-reasons.
counter-reasons. Such a procedure overlooks
a procedure overlooks what is is de
de-
cisive--the
cisive looking. If
the looking. If what is is seen
seen is is put
put in
in words, its its
mention by by name can never compel compel the
the seeing look. At best,
it
it can
can offer
offer a a token
token of of what a a seeing
seeing look,
look, renewed again
and again,
again, would presumably
presumably show more clearly.
clearly.
Therefore,
Therefore, when we speak speak of transposition into Uw,
of our transposition
and
and callcall itit that
that which is is seen,
seen, such a statement always
remains
remains aa questioning
questioning statement.
statement. It It looks immediately like

aa mere assertion,
assertion, made
made purely
purely on a
a whim. 'That
That appearance
cannot be dispelled directly.
cannot be dispelled directly. Thus it
it may
may seem an arbitrary
assertion
assertion if if we now say, say, inin a questioning
questioning mode :: the
the word
£6v
eav indicates
indicates what is is present,
present, and EJ.lfl£1'fU,
etna* mean "'to
{ftpem, Elva£ "to
be
be present."
present."
What has has been
been gained?
gained? We merely merely replace
replace thethe accus-
accus
tomed
tomed wordswords "being"
"being" and and "to"to be" with less accustomed
less accustomed
ones-"present"
ones and
and "to
"to be
be present."
present*"' Yet we must
must admit
"present"
that
that the
the word
word "to"to be"
be" always
always dissipates
dissipates like
like aa vapor,
vapor, intointo

every conceivable vague signification, while the

the word
word
every conceivable vague signification,
~·present" speaks at
at once
once more
more clearly:
clearly: something
something present,
present,
^present" speaks
234
34 WHAT
W H AT C ALL ED THINKING?
IS CAJuLEB T H I N K IN G ?

that is
is,7 present to to us.
us. Present and presence means: what is : is
with us.
us. And that means : to : to endure in in the
the encounter.
encounter.
We may recall here how Kant, Kant, at at the
the peak of of modem
modern
European thinking, in in Ms Critique of
his Critique of Pure
Pure Reason defines defines
the
the individual being (OJ,)
(<5r) that is
is demonstrable
demonstrable in
in its
its being.
being.
Kant defines being being as as *hthee object
object of of experience.
experience. The object object
is
is characterized by by enduring
enduring in in the
the encounter.
encounter. The object object
is characterized by
is by presence,,
presence, and thus by by being
being here.
here. IfIf the
the
being, ro
individual being, aw,
ib UP, were were notnot manifest
manifest even even as as some-
thing that is here, beings
is here, beings couldcould never
never appear
appear as as objects.
objects. If If
ElV«U (Being) did
eff*u did not
not prevail
prevail as
as aa being
being present,
present, the
the ques-
ques
(Being)
tion of
tion of the presence of
die presence of the object, that
the object, that is,is, of
of the
the object's
object's
objectivity,
objectivity, could
could not
not even
even be asked.
asked. If
If the
the Eov
cw EfL}l£1'a£
ipfi&at,1 in in
the sense of the
the sense of the being being here
here of
of what is
is present,
present, did
did not
prevail, Kant's tMnking
prevail, Kant's thinking would have no place place inin which to
make eveneven aa single
single statement
statement of of his Critique of
his Critique of Pure Rea Rea-
son.
son. Nor is is this
this all.
all.

If
If the
the Being
Being of of beings,
beings, in in the sense
sense of of the
the being
being here of of
what is is present,
present, did did not already prevail, beings
already prevail, beings could not
not
have appeared
appeared as
as objects,
objects, as
as what is
is objective
objective in
in objects--
objects
and only
only by by such
such objectivity
objectivity do they they become availableavailable to
the ideas
ideas and propositions
propositions in
in the
the positing
positing and disposing
disposing of of
nature by by which we constantly
constantly take
take inventory
inventory of
of the
the ener-
ener
gies
gies we can wrest from nature. disposition of nature
nature. This disposition
according
according to
to its
its energy supply
energy supply arises
arises from the the hidden es- es
sence
sence of modern technology.
technology.
If drat, Being
If Eivat, Being of of beings,
beings, did not prevail prevail-in in the sense of
the being
the being here and thus objectivity objectivity of the inventory
of the inventory of of
objects-not
objects not only
only would the airplane airplane engines
engines failfail toto frmc-
func
tion,
tion, they
they would not exist.
exist. If
If the
the Being
Being of beings,
beings, as
as the
being
being here of what is
is present,
present, were not
not manifest,
manifest, the elec-
elec
tric
tric energy
energy of the atom could never have made its its appear-
appear
ance, could never have put
ance, put man to to work in in its
its own way way
-work
work in everyevery respect
respect determined by by technology.
technology.
It
It may
may thus be of some importance importance whether we hear hear
 PAET
P.AB.T II
XI 55

what the the decisive

decisive rubric
rubric of of Western-European thinking,
rov, says--or
air, says or whether we fail to hear it.
10 it.
It probably
It probably depends
depends on this this Either/Or whether or or not
not we
we
will get
will get beyond
beyond our talk talk about
about technology and and finally arrive
at aa relation
at relation to to its essential nature.
its essential nature. For we must first 0! of all
all
respond
respond to
to the nature
nature of
of technology, and only afterward
ask whether and how man might become its
ask its master. And
that question
that question may may turn out out to be nonsensical, because the
to be the
essence of
essence of technology
technology steins stems from the the presence of of what ii is
present,
present, that
that is,
is, from the
the Being
Being of
of beings-something of
of
which man never is the master,
is the master, of of which he can at at best bebe
the servant.
the servant.
The first
first service
service man can render is is 10
to give thought to to the
the
Being
Being of
of beings,
beings, and that
that is first
is first of
of all
all to
to pay
pay it
it heed. A
preparation therefor
remote preparation therefor is the attempt
is the attempt to to give heed, in in
questioning,
questioning, to to what the eov
the word lof says. says. The word says:
presence of
presence of what is is present.
present. What it it says
says speaks In in our
speech
speech longlong before thinking
thinking gives gives attention
attention and a
a name of
its
its own to to it.
it. When thinking
thinking is
is expressed,
expressed, this unspoken
something
something is merely clothed in
is merely in aa word. It It is
is not an inven-
tion discovery, discovered in the presence of the
tion but a discovery, the
present
present already expressed in
already expressed in language.
language.
Greek thinking,
thinking, even before beginnings, is
its b^iomii^^
its is at home

with
with thethe prevalence
prevalence of
of rov
lor as
as the presence
presence of what is pres-
is

ent.
enL Only thus can thinking
Only thus thinking be awakened and called upon
to
to take
take toto heart present, in respect
heart the present, respect of its presence- If
its presence. If that
happens-and
happens and it it does happen in
does happen in the thin.king
tMnking of the the Greek
thinkers
thinkers from Parmenides to to Aristotle--it
Aristotle is still no assur-
it is

ance
ance that such thinking
that such thinking will will also clothe the presence
also dfothe presence of of what

present, in clarity and in every

is
is present, in words,
words, with all al possible
possible clarity
and in
respect.
respect.
Even more,
more, it
it remains undecided whether in in the
the
"presence of what is present" there will
wffl appear That
That which
which
"presence of is present** appear
constitutes
constitutes the the presence would be be aa
presence of of what is is present.
present. It It would

mistake,
mistake, then,
then, forfor usus to
to take
take the view that Being Being of beings
of beings
meant merely,
meant merely, for
for all
all time,
time, the
the presence
presence of what is
is present.
present.
236 WHAT CALLED
WHAT IS CALL ED THINit ING? THINKING?
Of course, the the essential nature of of presence alone gives us us
enough to to think about. And even iMs this--what the the presence
of
of that which is is present might mean in in itsits Greek sense-
has not been adequately traced in in our
our inquiry.
inquiry.
Not everything that in in some way way is, is, is is present
present in in
the
the same way.
way. But we shall now try
try to
to bring
bring out
out at
at least
least
some of of the
the fundamental
fundamental characteristics
characteristics of of the
the presence
presence of of
what is is present. But why why do
do we translate
translate the
the Greek ETvw.
clFoi
and €® with "being
Jw v.-ith "being present"? Because in
present"? Because in the
the Greek,
Greek, ctvoi
ETval
must always be be supplied tacitly
supplied tacitly and is
is often
often made explicit:
explicit :

'ITU.pE!vru ebrelrai. The 7iapa

tropclm* and amiva.L. ird/>a means coining coming closer closer; the
5 the
am>,
cwnJ, going
going away.
away.
The Greeks
Greeks do do not
not conceive
conceive of of being
being present
present and abiding abiding
primarily
primarily in
in terms
terms of
of mere duration.
duration. For the
the Greeks,
Greeks, a
totally
totally different
different trait
trait predominates
predominates in
in being present
being present and
abiding-at
abiding at times
times specifically expressed
specifically expressed through through 7rapa Trapd and
r.im>.
iut6. To be present is
present is to to come close by,
close by, to to be
be here
here in
in contrast
contrast
and conflict
conflict with to to be away.
away. But whence does does the presence
presence
come close:r---and
closer and closer
closer to to what?
A mountain range
A range that lies before us
lies before us maymay serveserve as as an
example.
example. We give
give our attention
attention to
to the
the mountains that
that are
are
there,
there, not in
in respect
respect of
of their
their geological
geological structure
structure or
or geo-
geo
graphical
graphical location,
location, but only only in respect
respect of of their
their being
being prespres-
ent.
ent. What is is present
present has risen risen from unconcealment.
unconcealment. It It takes
takes
its
its origin
origin from such a rise
rise in its
its being present.
being present. Having risenHaving risen
from unconcealment,
unconcealment, what is is present also
present also has has entered
entered intointo
what was already
already unconcealed:
unconcealed ; the
the mountain range
range lies
lies in
in
the landscape.
landscape. Its
Its presence
presence is
is the
the rising
rising entry entry into
into what
is
is unconcealed within unconcealment, even
unconcealment, even and especially especially
when the mountain range keeps standing
range keeps standing as
as it
it is, extending
is, extending
and jutting.
jutting.
But this rise
rise from unconcealment,
unconcealment, as as the
the entry
entry intointo what
is unconcealed,
is
unconcealed, does not specifically
specifically come to to the
the fore
fore inin the
the
presence
presence of what is is present. It
present. It is
is part
part of
of presence
presence to
to hold
hold
back these traits,
traits, and thus to to let
let come out out onlyonly thatthat which
which
 PART
PART IIII 257
2l7
ispresent.
is present.Even,
Even,and inparticular^
andin particular, that unconcealmentinin
whichthis
which thisrise
riseand entry takes place, remains concealed,iain
andentry
contrastto
contrast tothe
theunconcealed
unconcealed present things.
Thepresence
The presencewe we described
described gathers itselfin inthethe continu-
ancewhich
ance whichcauses
causesaamountain,
mountain,aasea, sea,aa house10to endure and,
by that
by that duration,
duration, to to lie
lie before
before us us among other things that
are present. All lying-before-us
are present. All lying-before-us is is already constituted in in
presence. And presence itself? Presence itself isis precisely
presence. And presence itself? Presence
the presence
the presence of of what
what is is present,
present, andand remains so so even ifif w we
specifically
specifically
stress
stress its
its various
various traits.
traits. Presence does demand un-
wnr
concealment, and
concealment, and is rising from
is aa riabog from unconcealment-though
not generally but in such
not generally but in such way that a
a way that presence is is the
the entry
into aa duration
into duration of of unconceahnent.
unconcealment. The The Greeks experience
such duration
such duration as as aa luminous
luminous appearance
appearance in in thethe sense of of
illumined,
iHuniined,
radiant
radiant self-manifestation.
self-manifestation, Continuance is
is the
the
coming-to-the-fore that
coming-to-the-fore
that is is at
at rest,
rest, has
has come to rest before
to rest
the unconcealedness
the unconcealedness of
of what lies
lies before
before us.
us. Rest
Rest in
in duration
is
is not, however, the absence
not, however, the
movement
absence of movement. Rest,
of Rest, inin the
the
presence of of what is is present, is
is a gathering. It
It gathers the
the
presence present, gathering.
rising
rising
to
to the
the coming-to-the-fore,
coming-to-the-f ore, with the
the hidden sudden-
ness The
ness ofof anan ever-possible absenting into
ever-possible absenting
into concealed.ness. The
1rapa in the Eivai., the coming into into present and
present being and being
Trapa in the elvat, the coming
present, does not mean
does not mean that
that what
what is
is present
present comes toward
present,
us men as
us men as an
an object. The 1rapa means
object. The *ra/m nearness, in the sense
means nearness, in the
of the
of the radiance
radiance issuing
issuing from
from unconcealedness
unconcealedness into
into uncon-
cealedness. such nearness may m&j be be
cealedness. What What has has come
come nearnear in in such
very distant.
very distant.
the thinking
Wherever to the
Wherever the thinking of of the
the Greeks
Greeks givesgives heed to the
presence of what
whatisispresent, the
thetraits
traite of ofpresence
presence which we
**
presence of present,
mentioned the rising
mentioned fmd find expression:
expression: unconcealedness,
unocmcealednesSy the
from the
fromunconcealedness,
unconcealedness, the the entry
entry into
into unconcealedness,
unconcealedness, the
coming and the going away, the the duration,
duration, the the gathering,
gathering,
coming and the going away,
the radiance, the
the radiance, the rest, rest, the
the hidden
hidden suddenness
suddenness of Pable
of possible
whose terms
absenting. These
absenting. These
are
arethethetraits presencein whose tenns
traitsof presence
of in
never
But theynever Kave
the
theGreeks
Greeksthought present.But they
of what isispresent.
thought of what
gat*
238
58 WHAT
W HAT C ALL ED THINKING?
IS C4LLEB THIN It IN G ?

thought to the traits themselves, for

to the for presence did did notnot be-be-
come problematical, questionable to to them as as the
the presence
presence of of
what is is present. Why Why not?not? Because the the only
only thing thing for for
which they asked, and perhaps had to ask, responded
to ask, responded and and
replied, that is, is, answered
answered to to their
their questioning
questioning in these traits
in traits

of presence which we mentioned.

of mentioned.
Subsequent
Subsequent European European thinking^
thinking, by by asking
asking the the question
question
TO &w
T£ TO
ri OJIy7 is
is set On the
set on the appointed
appointed road.road. The presence
presence of what
is
m present becomes
becomes for for it
it even
even less
less problematical.
problematical. In fact, fact, it it
more andand more loses loses track
track of the traits
of the traits ofof presence,
presence, to to favor
favor
other
other traits.
traits. The other traits in
other traits in the
the Being
Being of of beings
beings-the the
objectivity
objectivity of
of the
the object
object which we mentioned,
mentioned, the
the reality
reality
of
of the
the real-are
real' are nonetheless
nonetheless still constituted in
still constituted in thethe funda
funda-
mental character
mental character of of presence;
presence; justjust asas in
in all
all subjectivity
subjectivity the the
inromp.&Ov
wwoKdfM&w still still shines through, that
shines through, that which is is present
present as as
what
what lies
lies before
before us-and
us and corresponding
corresponding to
to it
it in
in terms
terms of
of
intellectual
intellectual grasping
grasping and conceiving,
conceiving, is is the
the modified let- let-
tibog-lie-before-us, AEyEW
ting-lie-before-us, Xeyw as the My~ of logic.
as the Xoyos of logic. This rubric,
rubric,
7
after
after itit was prepared
prepared in in Kant's "transcendental
"transcendental logic/ logic,"
reaches
reaches the the highest
highest meaning
meaning possiblepossible in in metaphysics
metaphysics
through Hegel.
through Hegel. "Logic" "Logic" here means the
the ontology of abso
ontology abso-
lute
lute subjectivity.
subjectivity. This "logic"
'logic" is
is not a
a discipline,
discipline, it
it is
is part
part
of the
the matter itself; itself in the sense
5
sense of of Being,
Being, as as Being
Being is is
thought
thought of
of in
in Hegel's metaphysics,
Hegel's metaphysics, it
it is
is the
the Being
Being of beings
beings
as
as a
a whole.
whole.
Western logic logic finally
finally becomes logistics,
logistics, whose irresisti- irresisti
ble
ble development
development has meanwhile brought
brought forth
forth the elec-
elec
tronic
tronic brain,
brain, whereby
whereby man's nature and essence essence is is adapted
adapted
and fitted
fitted intointo the barely
barely noticed
noticed Being
Being of
of beings
beings that that
appears
appears in
in the
the nature of
of technology.
technology.
Do we attend now in a more questioning questioning attitude attitude than
before
before toto what the the words lov Ep,JUPat.
e&v efifieycu designate,
designate, the presence presence
of what is is present?
present? Perhaps,
Perhaps, and if if so,
so, then bestbest by by renounc-
renounc
ing
ing any
any notion that that we could succeed at the first
at the first attempt,
attempt,
without long long preparation.
preparation. Public opinion opinion today today cherishes
cherishes
 PAUT
PAl'!. T II
ii 239
239

the notion
the notion that
that the thinking 0! of thinkers must ba be c:apahle of of
being
being understood in
in the
the same way as the
as the daily new:;paper.
That allall men cannot cannot all an follow the the thought proces:<;es of of
theoretical physics
modern theoretical physics is is considered quite in in order. But But
to learn
to learn thethe thinMng
thinking of of thinkers is is in
in esSt-nce much more
difficult,
difficult, not because
because this
this thinking is still more involved
is
but because it it is simple
is simple--too too simple for for thethe easy fluency
of common notions.
of notions.
€0v e/*j^Po^
The 6oi> EJLpoar., according
according to the saying, is
to the i~ That In to
which the \yo> AEyew Tn w&v voEi.v TCTe must remain directt'd, $0 so that
from the conjunction
conjunction of the two there may develop tht
of the the
nature of thinking which is
of thinking is subsequently decisive. That
means
means:: the the IOProv eppevai
EJLp.&al lays claim to
lays claim to thethe ~fyEw ne TE JIOEi•
T
TE for itself, in
for itself, respect of
in respect of itself. Only if
itself. Only if the
the letting-lie-
before-us
bef ore-us and the the taMng-to-heart
taking-to-heart conform conform and join them-
selves
selves toto the rov ?/A/MPuy and remain dependent and focused
COP EJLP£11Gl-,
on the EOVcop ep.p.evar.,
fLfte>cu will
7
will their
their conjunction
conjunction be be sufficient to to the
the
nature of of thinking
thinking that
that is
is required
required by by the
the ;.o.,
&w lp.p.a;cu. The
XP-rJ,
Xpi?, "it
"it is useful," speaks
is useful/' speaks through
through the the lorE?w lp.p.etar., the the
presence
presence of of what is is present.
present. The COP EJLP£11G1-, in aa veiled
E'Ov Ififtcpcu, in
fashion,
fashion, names the "It"
"It" in
in ){P-r],
x/>4 "It is
* s useful.''
useful." The J&r mv
EJLp.evat
epfjtfvat, therefore
therefore names that
that which calls
calls thinking into its
thinking its

essential nature,
essential nature, into
into the
the conjunction
conjunction of ~E'}'EI.'P
Xlysp and VOEiv.
That conjunction
conjunction determines to to what extent extent subsequent
thinking
thinking definesdefines itself
itself as as &a>.kyeu8cu
B^xXcy^crOm and &amSanAu. &a.voE&uUa.~.
Their nature is is henceforth directed directed by logic
by logic and dialectic,
logic
logic as
as dialectic.
dialectic. The name "logic" "logic" achieves its
its highest

dignity when it
dignity it becomes the title title ofof the supreme
supreme peak of
metaphysics. It
Western metaphysics. It then designates
designates what, what in?
in Hegel's
Hegel's
Phenomenology
Phenomenology of of Spirit,
Spirit, the spirit
spirit prepares
prepares for itself as its
itself as its

own element,
element, in
in which its moments "extend in the form
its form of
of
simplicity"
simplicity" and "organise
"organise into
into the whole." The moTemaat
movement
of
of this
this organization
organization of
of the
the Absolute is is the "Lo{Jic
"Logic or Specu- Specu
lative
lative Philosophy"
Philosophy" (see
(see Preface to Phenomenology-
Phenomenology of
of
Spirit).
Spirit) .
240 WHAT
W HAT IS C A L LED THINKING?
CABLED T H I N It IN G ?

In eov
Iw EJ.LJLO'W
Ipftmu is is concealed the the call
call that
that calls
calls into
into the
the
thinking of of the
the \Vest.
West
If
If that is is how the the matter stands, the
matter stands, the situation
situation can can be
be
presented in in a a still more succinctsuccinct form. form. We ·we areare simply
simply
following
following the the manner of of presentation
presentation which Parmenides
himself considers
considers indicated.
indicated. Instead
Instead of AE')"€£V re
of \&yw TE VOEtv
vo&v T TE, he
?

most often
often says merely
says merely vOEZv,
F0tP taking-to-heart.
taking-to-heart.
7
Instead
Instead of
of
&v $|4/AF04 he merely
&vlp.p.EVCU says
merely says cl^at, Eivru, or
or else
else simply
simply eov.
cw,
As the
the situation
situation hashas been presented,
presented, FOC&P VOEtv--translated
translated
for
for short
short as as thinking-is
thinking is thinking thinking only only toto the
the extent
extent toto
which it it remains
remains dependent
dependent and focused
focused on
on the
the Eivai,
elpai, Being.
Being.
NOEZv is
NociF is not
not "thinking"
"thinking" simply simply by by virtue
virtue of of occurring
occurring as as aa
non-material
non-material activity
activity of
of soul
soul and spirit.
spirit. NOEZv
NOCIP qua
qua vOEZv
voelv
belongs
belongs together
together with Elva,, lva^ and thus thus belongs
belongs to to etvcu itself.
Elvw, itself,
Does Parmenides say say such a a thing?
thing? He does does indeed,
indeed, forfor
instance
instance in in the
the saying
saying identified
identified as
as fragment
fragment 7 5,
5 and again
again
in
in the
the large
large fragment
fragment 8, 8 7 34 ff.
ff.

The first
first passage
passage runs : ;

""TO' ' awo

'TO yap aVTO
, ' VOEW , , re iccu
.... Ecrnv
voiv ecrriv 'TE
..,. ,,
' EI.J'CU.
KIU cl
yap
translation is
The usual translation is : ;

"For it
it is
is the same thing to think and to
thing to think to be."
be."
However,
However, in translating
translating the saying
saying we discussed
discussed bef
before,
ore,
we have learned to to discern
discern more precisely Elvw, means &v
precisely: elvcu
: iov
lp.p.a~w,, presence
Zfjifievcu, presence of
of what is
is present;
present while
while
5
voEZv
voelv belongs
belongs inin
one single conjunction
single conjunction with AE'}'EW
Xcyco' and signifies "taking-to-
signifies "taking-to-
heart."
heart." But what does TO ain-6
does TO <WTQ mean in in the
the passage
passage just
just
cited? It It is
is correctly translated
correctly translated with with "the
"the same."
same." What does does
that mean? Is Is its
its meaning identical
meaning identical with with "of
"of aa kind"?
kind"? By By
no means. For, For first,
? first, ro
TO awo
avro never
never has
has that
that meaning,
meaning, and
second-as
second as the saying
saying translated earlier makes clear--
translated earlier clear
Parmenides is is far from holding the
holding the view that that Being
Being and
and
thinking
thinking are of a kind,
kind, so
so that
that we could
could indifferently
indifferently sub-
sub
stitute thinking
thinking for being,
being, and being
being for
for thinking.
thinking. But
But per-
per-
 PAHT II
PAl\T 241
241

haps ro
haps TO avro,
avro, the same,
same, can be understood in in the
the sense of of
"identical."
"identical." In current
current speech we constantly interchange
the expressions
expressions "identical"
"identical* and "the same." Bui
7
But "idE-ntical'"
in Greek is op.owv, 9
awo.
is 8pmv not dW. Indeed, how can can thinking andand
being
being ever be identical?
identical? They
They are
are precisely what is
is differ-
ent:
ent presence
:
presence of of what is is present,
present and taking-to-heart.
7

But it it is just in
is just in their
their difference
difference that they do do belong
together.
together. Where and how? What is
is the
the element in which
in
they belong together?
they belong together? Is
Is it
it the
the vofiv,
weiwy or
or the
the Elm£, or
or neither?
Is it,
Is it then,
then,
?
a third
third thing
thing which in
in truth is the
is the first for both
for
-thethe first
first not as their synthesis,
as their synthesis, butbut still more primary and
more originary
originary than any
any thesis?
thesis? We learned : VOEW con-
ceived in
ceived in separation
separation and by
by itself,
itself y
that is, conceived without
is,
and apart
apart from any
any relation
relation to
to ElJ.W,
eiraft, is
is simply not
not thinking
at all. If
at all. If confirmation
confirmation were needed, needed, Parmenides himself
tells us so
tells so emphatically
emphatically in
in the
the other passage, fragment 8,
other 8,
34 ff.:
ff.:

"ov yap avEV

"ov yap rov EOVTO~
am; ToV IOPTO? lvfnlo-E£~ TO TOF"
• • • CFpifona?
. . JIOEiv"
. ro
"for not separately
separately from the presence
presence of
of what is present
is

can you
you find
find out the taking-to-heart."
taking-to-heart/'

When Parmenides here says says cfowaVEV row E~ rather than

roii I&TQ?
avEV elvaly he does
ctFv TOV ELva£, does so so probably
probably for substantiYey
for substantive, not just
stylistic
stylistic reasons.
reasons. The word &w
tbtEv means "without" In
"without** in Ac
the
sense
sense ofof apart
apart from;
from tf.vEV
OFCV
5
is the
is the relation
relation opposite
opposite to
to crrw,
crw ?

together.
together. 'Ov yap yap avw--for
&t*v for notnot apart
apart from . . . but
. . .

rather
rather only
only together
together with: with the -y&.p, jfor
the yap
: for,7 refers
?
refers to ra:vr6v,?
to raw&r
TO aV-ro,
TO avroy the
the same. According!
Accordingly, y' what does
does the
the word ro
ro avro,
we ?
the
the same,
"
same ? mean? It
"TO
' ' ~' voetv
"for
"for the
yap
the same:
It means what belongs

TO yap avro VOE£V

..... , ,
COTF re
EU'TIJI

same taking-to-heart
KO! elvm"
'TE Ka£
so also
is so
E£Va£
,.
belongs together.

also presence
"
together.

presence of
of what
taking-to-heart is
:

is present."
is present."
The two
two belong together in
belong together this way
in this way,y that
that the
the essential
essential
nature of. VOE'v,
nature ofyottr, named first,
first, consists
consists in
in its
its remaining fo-
remaining o-
242
242 WHAT
W H AT IS CALLED
IS CALL THINKING?
B D THIN X. IN G ?

cused
cused on thethe presence
presence of of what is present, "E6JJ,
is present.. *Ew7 thethe presence
presence
of what is is present, accordingly
present, accordingly keeps keeps and guards
guards "VOE'iv
FOC&F
within itself
itself as as what
what belongs to
to it. From £6.,,
it. the
the presence
presence
belongs lor^
of
of what is is present,
present, there there speaks
speaks the the duality
duality of of the
the two.two.
There speaks from it the call that calls us
from it the call that calls us into the essentialinto the essential
nature of of thinking,
thinking? that that admits
admits thinking
thinking into into its
its own nature
nature
and there keeps
keeps and guards
guards it.
it.

How is is this
this so? so? Why Why and in in what way way is is thinking
thinking
directed
directed and called called into into itsits own essentialessential nature
nature by by thethe
it is
Being
Being of beings? That it
of beings? is so,
so, Parmenides states states unequiv-
unequiv
ocally
ocally in
in fragments
fragments 55 and 8,
8, 54/36.
54/56. Parmenides,
Parmenides, it
it is true,
is true,

does not speak

speak of
of the
the call.
call. However,
However, he does
does say:
say: in
in the
the
presence
presence of
of what is
is present
present there
there speaks
speaks the
the call
call that
that calls
calls
us
us into
into thinking,
thinking,, the the callcall that
that calls
calls thinking
thinking into into its
its own

nature inin this

this way,
way, thatthat it it directs
directs poctFJIOE'iJI into Elva£.
into elm*.
But in thethe second
second of of the
the two passages passages just just cited,
cited, Par Par-
menides gives
gives a decisive
decisive indication
indication why
why and how JIOEW
vo&v
belongs
belongs together
together with Elvai.. elvai. To follow follow this this indication
indication
through,
through, more is
is required
required than this
this course
course of
of lectures
lectures could
could
provide.
provide. We would first
first have to
to give thought
give thought to
to the
the essen-
essen
tial nature of language,
tial language, in respect respect of of what was said said earlier
earlier
concerning X)w
concerning AE'}'EW and Xoyos. A.6yos-. It It remains obscure obscure why why pre pre-
cisely EOJI lp.p.&w.
cisely COF e/iftcra* calls
calls us us into thought, and in
into thought, in what way. way.
Let us note
note wellwell--EOv COF EJLf.L6"a£,
/xftocu, the the presence
presence of of what is is
present,
present, and not what is
is present
present as
as such
such and not
not Being
Being as
as
such, nor both
such, both added together together in in a synthesis,
synthesis, but: but: their
their
duality, emerging
duality, emerging from their unity
their unity kept kept hidden,
hidden, keeps
keeps the the
call.
call.

thing, however,
Another thing, however, is is clear
clear : the
: the saying
saying TO ro yap
ylip avro
aln-o
VOE'iv EUTtv
voziv <rriv re TE KOLI
Kat elval becomes the
Elvai becomes the basic
basic theme of of all
all ofof
Western-European
Western-European thinking. thinking. The history
history of
of that
that thinking
thinking
is at
is at bottom aa sequence
sequence of of variations
variations on on this
this one
one theme,
theme, even even
Parmenides' saying
where Parmenides 7
saying is is not
not specifically
specifically cited.cited. The
The most
most
magnificent variation,
magnificent variation, which, which, despite
despite all the variance
all the variance of of its
its
basic metaphysical
basic metaphysical position, position, matches matches in in its
its greatness
greatness the the
 PART II
PAl\T 24S

majesty
majesty of of early
early Greek thinking, is is that
that proposition of of Kant.
which he thinks as the supreme principle of of all
aU a a priori
synthetic judgments. What Kant calls
synthetic judgments. calls synthetic judgments
priori is
a priori is the modem
modern interpretation of of the
the Al')'tiv TV 1'E POEiJII'
•r"
T* EDv pfAwu. In that proposition,
CDF EJLfL&CU.
proposition, Kant tells us
us that., and
and
how, thinking-the
how, thinking the forming
forming of
of ideas concerning the
the Being
of empirical
of empirical beings--belongs
beings belongs together with the the Being of of
beings.
beings. But for Kant, Kant^ thethe individual
individual being appears as as an
an
object
object of experience.
experience. "Being""Being" indicates the
the objectivity of
of
the
the object.
object.
The variation
variation of of Parmenides'
P'armenides* statement nms: :

"The conditions
conditions of of the possibility of
the possibility" of experience in in gen-
eral are at at the
the same time conditions
conditions of the possibility of
of the of the
the
objects of experience"
objects of experience" (Critique of (Critique of Pure
Pure Reason, A 158,
B 197)
197) . The "at
. "at the
the same time"time" is Kant's interpretation of
is Kant's of
TO
TO aln-6,
avrOj "the
"the same!'
same."
What this this statement
statement says says isis radically different
radically different from what
Parmenides' saying (fragment
saying (fragment 5) 5) says.
says. Parmenides*
Parmenides' state-
ment cannot, therefore,
cannot, therefore, be interpreted
interpreted in in Kant's
Kant's terms,
while the reverse reverse is is both possible
possible and necessary, Though
necessary.
Kant says says something
something absolutely different, his
absolutely different, his thinking
moves nonetheless
nonetheless in in the
the same (not (not the
the identical)
identical) sphere
as
as the
the thinking
thinking of of the
the Greek thinkers.
thinkers. What Pannenides
says
says in
in To
TO yap
yap aln-o
auro voliJ!
weiv Eu-r£v
&TTW TC Ka£ elrat
TE icai ELva£ is different also
is different
from the the statement
statement by by which Hegel Hegel transposes
transposes and trans trans-
mutes Kant's
Kant's principle
principle into
into the Absolute,
Absolute, when he says
says that
"Being
"Being is
is Thinking"
Thinking" (Preface (Preface to
to Phenomenolo&y
Phenomenology of of
Spirit).
Spirit) .

Our questioning
questioning can arrive arrive at at what is is called
called thinking
thinking
only
only if if we pay pay heed to to what we are are called
called toto do
do-MyEWXeycir TC
Tf:
voziv T'
voliv eov EJL(.LEVat,
T'CW /xfii/cu,
and with it to
it to be on the
the quest
quest and look-
look
out
out for
for what calls, the eov
calls, the eoi/ EJLJLEVat,
l/jficwu, the the presence
presence of of what
what isis
present, the
present, the duality
duality of
of what the
the one word,
word, the
the participle
participle
of
of participles,
participles,
the
the word eov
eov designates:
designates : what is
is present
present in
in
presence.
presence.
~44
244 WHAT CALI*EB
WHAT IS C THINKING??
ALL ED THIN It IN G

"What
**What is is called
called thinking?"
thinMng?" At the the end we return return toto the
the
question
question we asked
asked at
at first
first when we found out
out what our word
"thinking" originally means. Thane means memory,
"thinking" originally memory,
thinking
thinking that
that recalls,
recalls, thanks.
thanks.
But inin the
the meantime we have learned learned to to see
see that
that the
the
essential nature of thinking
essential nature of thinking is is determined by
by what there is
is
to be thought
thought about:
about the
: the presence
presence of of what is is present,
present, the
the
Being
Being of
of beings. Thinking
beings. Thinking is
is thinking
thinking only
only when it
it recalls
recalls
in
in thought
thought the rov,
the CDF, That which this this word indicates
indicates prop
prop-
erly
erly and truly,
truly, that
that is,
is unspoken, tacitly.
unspoken, tacitly.
?
And that
that is
is the
the
duality
duality of
of beings
beings and Being.
Being. This quality
quality is
is what properly
properly
gives
gives food
food for for thought.
thought. And what is is soso given,
given, is is the
the gift
gift of
of
what is
is most worthy
worthy of
of question.
question.
Can thinking
thinking taketake this
this gift into its
gift into its hands,
hands, that
that is,
is, take
take it
it
to heart, in order
to heart, in order to
to entrust
entrust it
it in
in A.i'}'£w,
Xeycip, in
in the
the telling
telling state-
state
ment,
ment, to
to the
the original
original speech
speech of language?
of language?