References
- Heidegger does not question the validity of the two stories told by Diogenes Laertius and Aristotle. He took for granted also the naming of the goddess in Parmenides’ poem as Aletheia.
- From any conceivable angle of classical philology that Heidegger so often blames for alleged shortcomings, he too could be charged here with rather amazing poetic license.
- German “durchwalten” most often translates as “to rule over”, but this would confuse what Heidegger is saying here with this word.
- As a supplemental comment, see my article “Zur Soziologie der Zeiterfahrung bei Max Scheler. Mit einem Rückblick auf Heraklit”, Philosophisches Jahrbuch, 91, 1984, pp. 118–130, Part II.
- “Of brightness” does not catch the German “des Lichten”. In German, “das Licht”, and “die Lichte” have to be distinguished by themselves and from the adjective “licht” as in “der lichte Tag” (broad daylight). “Des Lichten” is the genetive of this adjective used as a noun, and implies “aperture”, like that of a window through which light passes.
- Martin Heidegger and Eugen Fink. Heraclitus Seminar 1966/77. Charles Seibert, translator. The University of Alabama Press, 1975.
- In the 1940 lecture: Nietzsche. Europaischer Nihilismus, Heidegger also discussed “metron” but with reference to Protagoras (man the measure of all things). See Martin Heidegger, Gesamtausgabe, Vol. 48, Petra Jaeger, editor, Frankfurt: Klostermann Verlag, 1986, pp. 175–180. See also my article, “Protagoras Re-Discovered. Heidegger's Explication of Protagoras’ Fragment” in: The Journal of Value Inquiry, VIII. 2, Summer 1974, pp. 112–123.
- For details of this point see my paper “Harmony and Logos. The Origin of the Musical Work of Art.” The Journal of Musicological Research;, 1983, Vol. 4, pp. 315–330; reprinted in: Understanding the Musical Experience. Monographs in Musicology, Vol. 8 (F. J. Smith, ed.). Gordon & Breach: New York, N.Y., London, 1989.