This text, as one might expect in a book on ancient philosophy, is heavily flavored with Greek and Latin. It is giving away no secret that Heidegger decried the Latinizing of things Greek, and one of the central themes of the present volume is the impoverishment in the understanding of Being concomitant with such """"transporting."""" To the reader unfamiliar with Greek, certain passages might appear rather formidable, then. For the rest, the book's format and content very closely match the source text.
This text, as one might expect in a book on ancient philosophy, is heavily flavored with Greek and Latin. It is giving away no secret that Heidegger decried the Latinizing of things Greek, and one of the central themes of the present volume is the impoverishment in the understanding of Being concomitant with such """"transporting."""" To the reader unfamiliar with Greek, certain passages might appear rather formidable, then. For the rest, the book's format and content very closely match the source text.
Translators' Foreword Introduction: Preparatory mediation on the name and the work and its counter-essence. Two directives from the translating word 1. The goddess "truth." Parmenides, I, 22-32. Part One: The third directive form the translating word: the realm of the opposition between and in the history of Being 2. First meditation on the transformation of the essence of truth and of its counter-essence. 3. Clarification of the transformation of and of the transformation of its counter-essence (veritas, certitudo, rectitudo, iustita, truth, justice- 4. The multiplicity of the oppositions to unconcealedness in its essential character. 5. The opposite to The event of the transformation of the withdrawing concealment and the human behavior of forgetting. 6. The Greeks' final word concerning the hidden counter-essence of (I): The concluding myth of Plato's Politeia. The myth of the essence of the polis. Elucidation of the essence of the demonic. The essence of the Greek gods in the light of The "view" of the uncanny. 7. The Greeks final word concerning the hidden counter-essence of (II). The concluding myth of Plato's Politeia. The field of Part Two: The Fourth directive from the translating word . The open and free space of the clearing of Being. The goddess "truth." 8. The fuller significance of dis-closure. The transition to subjectivity. The fourth directive: the open, the free. The event of in the West. The groundlessness of the open. The alienation of man. 9. The looking of Being in the open lighted by it. The directive within the reference to the word of Parmenides: the thinker's journey to the home of and his thinking out toward the beginning. The saying of the beginning in the language of the Occident. Addendum Editor's Afterword
Translators' Foreword Introduction: Preparatory mediation on the name and the work and its counter-essence. Two directives from the translating word 1. The goddess "truth." Parmenides, I, 22-32. Part One: The third directive form the translating word: the realm of the opposition between and in the history of Being 2. First meditation on the transformation of the essence of truth and of its counter-essence. 3. Clarification of the transformation of and of the transformation of its counter-essence (veritas, certitudo, rectitudo, iustita, truth, justice- 4. The multiplicity of the oppositions to unconcealedness in its essential character. 5. The opposite to The event of the transformation of the withdrawing concealment and the human behavior of forgetting. 6. The Greeks' final word concerning the hidden counter-essence of (I): The concluding myth of Plato's Politeia. The myth of the essence of the polis. Elucidation of the essence of the demonic. The essence of the Greek gods in the light of The "view" of the uncanny. 7. The Greeks final word concerning the hidden counter-essence of (II). The concluding myth of Plato's Politeia. The field of Part Two: The Fourth directive from the translating word . The open and free space of the clearing of Being. The goddess "truth." 8. The fuller significance of dis-closure. The transition to subjectivity. The fourth directive: the open, the free. The event of in the West. The groundlessness of the open. The alienation of man. 9. The looking of Being in the open lighted by it. The directive within the reference to the word of Parmenides: the thinker's journey to the home of and his thinking out toward the beginning. The saying of the beginning in the language of the Occident. Addendum Editor's Afterword
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