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The Beginning of West­ern Philosophy
 Studies in Continental Thought

EDITOR
JOH N SA LLIS

CONSULTING EDITORS
Robert Bernasconi William L. McBride
Rudolf Bernet J. N. Mohanty
John D. Caputo Mary Rawlinson
David Carr Tom Rockmore
Edward S. Casey Calvin O. Schrag
Hubert L. Dreyfus †Reiner Schürmann
Don Ihde Charles E. Scott
David Farrell Krell Thomas Sheehan
Lenore Langsdorf Robert Sokolowski
Alphonso Lingis Bruce W. Wilshire
David Wood
 Martin Heidegger

The Beginning of
Western Philosophy
Interpretation of ­A naximander
and Parmenides

Translated by
Richard Rojcewicz

Indiana University Press

Bloomington and Indianapolis
 This book is a publication of

Indiana University Press

Office of Scholarly Publishing
Herman B Wells Library 350
1320 East 10th Street
Bloomington, Indiana 47405 USA

iupress.indiana.edu

Published in German as Martin Heidegger, Gesamtausgabe 35: Der Anfang

der abendländischen Philosophie, Auslegung des ­Anaximander und Parmenides,
ed. Peter Trawny
© 2012 by Vittorio Klostermann GmbH, Frankfurt am Main

English translation © 2015 by Indiana University Press

All rights reserved

No part of this book may be reproduced or utilized in any form or by any means,
electronic or mechanical, in­c lud­i ng photocopying and recording, or by any
information storage and retrieval system, without permission in writing from
the publisher. The Association of Ameri­can University Presses’ Resolution on
Permissions constitutes the only exception to this prohibition.
 The paper used in this publication meets the minimum requirements of the
Ameri­can National Standard for Information Sciences—­Permanence of Paper for
Printed Library Materials, ANSI Z39.48–1992.

Manufactured in the United States of America

Library of Congress Cataloging-in-Publication Data

Heidegger, Martin, 1889–1976.

[Anfang der abendländischen Philosophie. English]
The beginning of western philosophy : interpretation of Anaximander and
Parmenides / Martin Heidegger ; translated by Richard Rojcewicz.
pages cm. — (Studies in continental thought)
“Published in German as Martin Heidegger, Gesamtausgabe 35: Der Anfang der
abendländischen Philosophie, Auslegung des Anaximander und Parmenides, ed.
Peter Trawny © 2012 by Vittorio Klostermann GmbH, Frankfurt am Main.”
Includes bibliographical references.
ISBN 978-0-253-01553-2 (cloth : alk. paper) — ISBN 978-0-253-01561-7 (ebook)
1. Anaximander. 2. Parmenides. 3. Pre-Socratic philosophers. I. Title.
B208.Z7H4413 2015
182'.3—dc23
2014028442

1 2 3 4 5 20 19 18 17 16 15
 CON T EN TS

Translator’s Introduction xi

Part O ne
The dictum of ­A naximander of M iletus, 6th –5th century
Introduction

§1. The mission and the dictum 1

a) Cessation and beginning 1
b) The dictum in the customary translations 1

Chapter I
The first phase of the interpretation

A. THE FIRST SECTION OF THE STATEMENT

§2. The theme of the dictum: beings as a whole 3
a) The meaning of τὰ ὄντα 3
b) Beings in γένεσις καὶ φθορά 5
c) ἐξ ὧν—­εἰς ταῦτα—­the whence-­whither—­our characterization
of stepping forth and receding. Inadequacy of speaking
about a “basic matter” 6
d) The whence and whither of the stepping-­forth and
receding κατὰ τὸ χρεών—­according to necessity 8
B. THE SEC­OND SECTION OF THE STATEMENT
§3. Beings in the relation of compliance and noncompliance 9
a) Stepping forth and receding as giving way before, and
against, each other 9
b) The inadequacy of the juridical-­moral meanings of δίκη,
τίσις, and ἀδικία 10
c) ἀδικία as noncompliance, δίκη as compliance 11
d) Translation of the sec­ond section of the statement 12
C. THE THIRD SECTION OF THE STATEMENT
§4. Being and time 13
a) Beings κατὰ τὴν τοῦ χρόνου τάξιν. Time as measure 13
b) Insight into χρόνος by appealing to Sophocles 14
c) Being and time as φύσις 15

Chapter II
The sec­ond phase of the interpretation

§5. The unitary content of the pronouncement on the basis of

its central core 18
a) The essential power of Being as noncompliance 18
b) The noncompliance. Day and night as the basic appearance 19
c) Noncompliance: persistence in contours over and against
contourlessness; compliance: return to contourlessness 19
vi Contents

Chapter III
The other dictum

§6. The sovereign source of beings as the empowering power of

appearance 22
a) The ἀρχὴ τῶν ὄντων 22
b) τὸ ἄπειρον as the empowering power of appearance 23
c) τὸ ἄπειρον, or, the difference between Being and beings 25

Part Two
I nterposed considerations

§7. Four objections to the interpretation 27

a) The dictum is too far removed and is antiquated, crude and
meager, unreal 27
b) Presuppositions of the objections in a self-­delusion 28
c) What the self-­delusion consists in 29
d) The distance from the beginning of West­ern philosophy 30
§8. The negative relation to the beginning 31
a) The wanderer and the spring 31
b) The closest proximity of the concealed beginning 32
c) The inability to do anything with the beginning 32
§9. Meditation on the “current situation” 33
a) Who is asking about the beginning? Toward determining
the “we” 33
b) The concept of generation as off the path 34
c) The determination of the current situation by Friedrich
Nietzsche 35
§10. The grounding utterance of Being 36
a) The characterization of the beginning 36
b) The pronouncement as an answer to a question 37
c) Questioning as a questioning that discloses Being 38
d) The essence of questioning; vari­ous modes of questioning 39
e) The question of Being as the most originary, first, and
last question 41
§11.
The actual asking of the question of Being 42
a) The question of Being becoming problematic 42
b) The question of Being as unproblematic 43
c) Familiar beings and unfamiliar Being 44
d) The familiarity with Being in saying “is” 45
e) The familiar diversification of Being into thatness, whatness,
suchness, and trueness 47
f) The fact of the understanding of Being (Summary) 48
g) The question-­worthiness of that which is most unproblematic 50
§12. Review of the linguistic usage 51
a) Becoming, the “ought,” thinking, semblance 51
 Contents vii

b) The question of Being as provisional and narrow 53

c) Being in becoming, in the “ought,” in thinking, and in
semblance 55
d) The question of Being as definitively lacking question-­
worthiness 56
§13. The basic question of existence 57
a) Unrest as the experience of questioning 57
b) The origin of existence in the esteeming of Being 58
c) The insistence on beings as a whole 59
d) The slackening of insistence 60
e) The complete dis-­esteeming of Being 61
§14. Commentary on our concept of existence 62
a) The impossibility of a complete dis-­esteeming of Being; the
understanding of Being as the possibility of our existence 62
b) On the meaning of “existing” and “existence” as delimited
in relation to Kierkegaard and Jaspers 62
c) The comportment toward beings 64
d) Restraint 66
§15. The full rendering of the understanding of Being 67
a) The priority of the understanding of Being as preconceptual
understanding 67
b) The understanding of Being as the transcendence that
constitutes existence 68
c) The dignity of the understanding of Being only in relation
to existence 69
§16. The liberation toward free­dom 70
a) The coming into sovereignty of existence as a transformation
of the essence of humanity 70
b) The asking of the question of Being as the closest proximity
of existence 71
c) The unasked question of Being as the closest proximity of
existence 73
d) The his­tori­cal re-­asking of the question of Being as a
re-­beginning of the initial beginning 74
§17. Transition to Parmenides: the first explicit and coherent
unfolding of the question of Being 76

Part Three
The “didactic poem” of Par menides of Elea , 6th –5th century
§18. Introduction 79
a) On the text and the translation 79
b) The releasement into the meaning and content 80
c) Attitude toward my own interpretations 80
§19. Interpretation of fragment 1. Preparation for the question
of Being 81
viii Contents

a) The grasp of the circumstances and images 81

b) The disclosure of method 85
§20. Interpretation of fragments 4 and 5 86
a) First meditation on the ways of questioning 86
b) The statement that Being and apprehending intrinsically
belong together as a statement grounding the distinction
between the ways 90
c) The absent grounding of the statement 91
§21. Interpretation of fragments 6 and 7 92
a) Further clarification of the ways. The third way 92
b) The lack of the correct indication of the way 95
c) The lack of the understanding of Being 96
d) The three ways in their interrelatedness 98
e) Conclusion of the preparatory meditation on the possible
and impossible ways 100
§22. Interpretation of fragment 8 103
a) Traveling on the first way 103
b) The manifestation undertaken by the goddess Ἀλήθεια 108
c) The σήματα of Being 109
α) the character of the enumeration 109
β) The first group, the negative σήματα 110
γ) The sec­ond group, the affirmative σήματα 112
δ) Concluding judgment regarding the groups: comprehensive
questioning 115
d) Being as ἀγένητον 117
α) A guiding respect concerning Being 117
β) The problem of “indirect proof” 119
γ) The understanding of Being in δόξα, according to which
Being has an origin 120
δ) Appeal to the axiomatic statement about Being 121
ε) Semblance as a possible whence of Being 122
ζ) Δίκη as disposing Compliance 123
η) The impossibility of a whence is the same as the
impossibility of a whither 124
e) Parmenides’s axiomatic statement and his essential statement 125
f) Being is the present. Parmenides’s temporal statement 126
g) The impossibility of absence in Being 129
h) The recourse to the axiom 130
i) The unity of the simple-­u nique self-­sameness of Being 131
α) Being as the oneness that excludes all otherness 131
β) The correct understanding of the incompletability of Being 132
j) The insertion of fragment 2 134
α) The theme of ἀπεόντα 134
β) All absence lies in the sphere of presence 136
γ) The definitive understanding of the present and presence 137
k) The belonging together of νοεῖν and λέγειν 139
 Contents ix

l) Changeable things as nonbeings 140

m) The way of δόξα 141
α) Coming to understand δόξα 141
β) Errancy and semblance 143
§23. The δόξα-­f ragments 9, 12, 13, 10, 11, 14, 16, 19 (in the order
of their interpretation) 144
a) The equality of light and darkness 144
b) Birth as the basic occurrence of becoming 145
c) The history of the appearance of the world 147
d) Apprehension and corporeality 148
e) Being itself apprehends 149

Conclusion

§24. The inceptual question of Being; the law of philosophy 152

A ppendix
D rafts and plans for the lecture course 153

Editor’s Afterword 205

German-­English Glossary 209
English-­G erman Glossary 215
 Translator’s Introduction

This is a translation of a lecture course Martin Heidegger offered in the

summer semester of 1932 at the University of Freiburg. The German
origi­nal appeared posthumously in 2012 as volume 35 of the philos-
opher’s Gesamtausgabe (“Complete Works”).
The editor, in his afterword, identifies the sources he drew on to
compose the text. These sources are varied, and the book at times does
consequently display unevenness. Not everything is expressed in full
sentences, and some few passages are quite cryptic. I did not attempt
to alter the diction, for example by supplying tacitly understood verbs.
The translation is meant to read to an English ear the way the origi­
nal does to a German one.
This is the first of the Gesamtausgabe volumes to provide the pag-
ination of Heidegger’s manuscript. These numbers are placed in the
outer margin, with a vertical line to mark the page break. All cross-­
references in the book are to the manuscript page numbers. The run-
ning heads correspond to the Gesamtausgabe pagination.
I used square brackets ([]) through­out the book for my insertions
into the text, and the few footnotes I introduced are marked “Trans.”
Braces ({ }) are reserved for the editor’s interpolations. German-­English
and English-­G erman glossaries can be found in the back matter and
invite the reader to pursue linguistic connections I was unable to cap-
ture. Heidegger himself translates here all the extant fragments of
­A naximander and Parmenides, obviating the need for a Greek-­English
lexicon. Even someone without facility in ancient Greek should have
little trouble following the thread of Heidegger’s inimitable interpre-
tation of these two so-­called pre-­Socratics.

Richard Rojcewicz
The Beginning of West­ern Philosophy
 Pa r t O n e
The dictum of ­Anaximander of Miletus,
6th–5th century

Introduction

§1. The mission and the dictum

a) Cessation and beginning

Our mission: the cessation of philosophizing?1 That is, the end of meta- 1
physics; by way of an originary questioning of the “meaning” (truth)
of Beyng.2
We want to seek out the beginning of West­ern philosophy (cf. p.
31!).—­West­ern philosophy takes its start in the 6th century bc with
the Greeks, a minor, relatively isolated, and purely self-­dependent(??)
people. The Greeks of course knew nothing of the “West­ern” and the
“West.” These terms express a primarily geographical concept, con-
trasted against the East, the Oriental, the Asiatic. At the same time,
however, the rubric “West­ern” is a historiological concept and signi-
fies today’s European history and culture, which were inaugurated
by the Greeks and especially by the Romans and which were essen-
tially determined and borne by Judeo-­Christianity.
Had the Greeks known something of this West­ern future, a begin-
ning of philosophy would never have come about. Rome, Judaism, and
Christianity completely transformed and adulterated the inceptual—
i.e., Greek—­philosophy.

b) The dictum in the customary translations

We want to seek out the beginning of West­ern philosophy. What we
find therein is little. And this little is incomplete. The tradition ordi-
narily calls Thales of Miletus the first philosopher. Much is reported
about him and his teaching. But nothing is handed down directly.
After Thales, ­A naximandros (ca. 610–545) is called the sec­ond phi-
losopher. Preserved for us are a few of his words and statements. The
one reads:

1. Cf. Überlegung II, 89. {In: Überlegungen II–VI. GA [Gesamtausgabe] 94.}

2. [Archaic form of “Being,” to render das Seyn, archaic form of das Sein.—­
Trans.]
2 The dictum of Anaximander of Miletus [2]

ἐξ ὧν δὲ ἡ γένεσίς ἐστί τοῖς οὖσι καὶ τὴν φθορὰν εἰς ταῦτα γίνεσθαι κατὰ τὸ
χρεών· διδόναι γὰρ αὐτὰ δίκην καὶ τίσιν ἀλλήλοις τῆς ἀδικίας κατὰ τὴν τοῦ
χρόνου τάξιν.

From Simplicius (Commentary on the Physics) based on Theophras-

tus (Φυσικῶν δόξαι).3
In translation: “But whence things take their origin, thence also
proceeds their passing away, according to necessity; for they pay one
another penalty and retribution for their wickedness according to es-
tablished time.” Diels.4
“Whence things have their origination, thence must they also per-
ish, according to necessity; for they must pay retribution and be judged
for their injustices, according to the order of time.” Nietzsche.5

3. {Simplicii in Aristotelis Physicorum libros quattuor priores commentaria. Edidit H.

Diels. Berlin: Reimer, 1882. Phys. 1:2, 24. Cf. also Die Fragmente der Vorsakratiker.
Griechisch und Deutsch von Hermann Diels. Vol. 1, 4th. ed. Berlin: Weidmann, 1922.
Heidegger underlines the words τοῖς οὖσι. Diels has a comma after οὖσι.}
4. {This translation is not in Diels. The 4th edition of Die Fragmente der Vorsokra-
tiker reads: “But whence their birth is, thence also proceeds their dying, accord-
ing to necessity. For they pay one another penalty and retribution for their wick-
edness according to the order of time.” Cf. also the afterword to Heidegger’s “Der
Spruch des ­A naximander,” GA78, 339ff.}
5. {Friedrich Nietzsche, Die Philosophie im tragischen Zeitalter der Griechen. In
Nietz­sche’s Werke: Gesamtausgabe in Großoktav, 19 vols. Nachgelassene Werke, vol. 10.
Leipzig: Naumann, 1903, 26.}
 Chapter I
The first phase of the interpretation

A. THE FIRST SECTION OF THE STATEMENT

§2. The theme of the dictum: beings as a whole

a) The meaning of τὰ ὄντα
About what is ­A naximandros speaking here? About τὰ ὄντα. τὰ ὄντα—­
plural of the neuter τὸ ὄν—­the being; plural: the beings. Yet from
early on, already in Sanskrit, the neuter plural does not simply mean
a multiplicity of individuals; instead, it signifies the many individuals
in their unity: hence “that which is,” thereby thinking of that which
is [das Seiende] as particularized into many in­d i­v idual beings, into the
beings [die Seienden]. We could use “the beings” as a translation of τὰ
ὄντα only provided we recognize there is no question here of arbitrary,
in­d i­v idual beings. More clearly at first: singular—­that which is—­and
this indeed now requires some comments.
That which is—­about beings pure and simple (cf. below p. 35, sec.
a, τὸ ἐόν)—­not about just any arbitrary in­d i­v idual extant thing in its
accidental obtrusiveness, e.g., the sea; also not the being we call the
land; also not what is in the sea, on land, in the air, not the plants
and animals; also not humans and their work, their trouble and joy,
their success, their triumph, their death—­a ll such is a being, not that
which is. Even all this totaled up does not constitute that which is.
For as soon as we start to seize any being whatever and ascribe some-
thing further to it, we have just as immediately wrenched that in­d i­
vidual out of that which is. We do not first of all have nothingness
and then the in­d i­v idual beings; on the contrary, first and last we have
that which is. The latter is not simply all in­d i­v idual beings thrust to-
gether; it is more than all these and then again at the same time less.
That which is means that which is before and around us, below us
and above us, and includes ourselves. That which is: not this being
 4 The dictum of Anaximander of Miletus [4–5]

and not that one and not everything together, but more than “every-
thing.” Then what?
2 Is there | something that could be “more” than “everything”? “Ev­
erything” does not tolerate still “more” outside of itself. “Everything”
includes each thing and leaves nothing out. But if, for example, we
carefully take apart and lay out “everything” that pertains to a plant,
viz., root, stalk, leaves, blossoms, and if we omit nothing, then does
all this together give us “the plant”? No; something is still missing.
The whole of the plant does not result from thrusting together all the
pieces but is on the contrary prior to all the components, even if these
are not expressly present at hand but are, e.g., still in the bud or in the
seed grain. Everything that pertains to the plant is not the plant as a
being, is not the whole being.
And so we will say: that which is—­if it means more than all indi-
viduals, then it means the whole of beings.
We do not mean thereby that the whole of beings would be the
same as, for instance, an immense plant or some other “organism.”
The wholeness of a whole is not simply and necessarily the wholeness
of an “organism.” Yet even if we take this reservation to heart, may
we then equate “that which is” (τὰ ὄντα) with the whole of beings?
For could a person ever grasp all beings individually and then gather
them together? Even if it were possible to grasp all particular beings
individually and go through them all, would we not continually have
to set aside the ones already grasped? How could a person claim to
grasp all beings at one stroke? We saw, however, that that which is
does not mean everything but, instead, means the whole of beings.
Nevertheless, is not the whole of beings even less graspable? For that,
the person would need to utterly encompass beings, stand outside of
them and beyond the whole, and not belong therein himself. Out-
side the whole of beings is only nothingness. “That which is”—­if we
take this expression to mean the whole of beings, is it then not pre-
cisely vacuous? To be sure! That which is means for us therefore not
the whole of beings—­neither this nor “all beings.”
Thus we said advisedly: “that which is” is more and at the same
time less than all beings. More, insofar as it somehow proceeds to the
whole; less—­how so?
In this way: insofar as there is not at first or ever any necessity to
grasp all beings in order to understand truly what was said. Indeed
what is not decisive is the magnitude in number or in scope of the be-
ings we explicitly know; and how much we scientifically know is ut-
terly inconsequential. The farmer, whose “world” might strike the city
dweller as narrow and poor, in the end possesses “that which is” much
 §2 [5–6] 5

more intimately and immediately. The farmer’s experience proceeds

quite differently into the whole and comes quite differently out of
the whole than the agitated squirming of the city dweller, who clings
only to the “telephone and radio.” The smallest and narrowest sphere
of known beings has nevertheless its expansion into the whole; even
narrowness is always still an expanse—­a n expansion into the whole.
On the other hand, the widest variety is largely lacking in expanse, so
much so that it—­as mere scatterings and their running on and on—­
never even amounts to a narrowness.
That which is is always less than all beings and is also not the whole
of beings purely and simply encompassed and intuited. It is rather, as
we say, beings as a whole—­in that way indeed more, essentially more
than each and every summation, even the greatest possible.
τὰ ὄντα—­that which is—­means beings as a whole. From this is to be
distinguished all beings as well as the whole of beings. Yet let us not
fool ourselves. We do not have a fully clear understanding of what is
meant here. Nevertheless, something is indicated for which we have
a quite sure feeling. This “as a whole” is so ungraspable in an incep-
tual way precisely because it is constantly what is closest and most fa-
miliar to us: we always skip over it. Indeed, even further, for the most
part we unwittingly misinterpret it and render it unrecognizable. In
order to experience that which is, i.e., beings as a whole, we do not
need to undertake gymnastically any sort of mysterious contortion
of thought and representation. Quite to the contrary, we only need to
loosen somewhat our everyday shackling to what is currently obtru-
sive and incidental—­a nd already we will have explicitly experienced
what is astonishing in experience. | To be sure, only quite roughly, 3
but this “roughly,” this “as a whole,” is in itself something completely
determinate and essential, even if we are now still far removed from
comprehending it.
Let this be a provisional elucidation of what A­ naximandros is speak­
ing about. We will now ask: 2) What does he actually say about it, about
“beings”? “Whence (that out of which) beings step forth—­precisely
into this also their receding happens according to necessity.”

b) Beings in γένεσις καὶ φθορά

a) Stepping forth and receding pertain to beings. α) γένεσις in general β)
ἠ γένεσις ἡ φθορά [the stepping-­forth the receding]. γένεσις and φθορά
are readily taken as “coming to be and passing away,” and so in short:
alteration, becoming other, or in general: becoming. That is very un-
derstandable and is not artificially formulated. For us, however, the
question is whether the ready translation does not unwittingly intro-
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