ABSTRACT
This ‘collecting’ of thought force, the gathering of diversified mental powers to a point of maximum concentration, is for Heidegger the root meaning of the Greek as a process of revealing truth: For the Greeks, to tell is to lay bare and make appear’; and , Heidegger enunciates, are not binary opposites, mutually exclusive rhetorical modes, but analogous or even homologous structures: The mythos is that appeal of foremost and radical concern to all human beings which makes man think of what appears, what is his being. Logos says the same; mythos and logos are not, as our current historians of philosophy claim, placed into opposition by philosophy as such; on the contrary, the early Greek thinkers (Parmenides, fragment 8) are precisely the ones to use mythos and logos in the same sense’. Opposition arises when the originary signification is lost, and Heidegger sees that happening in the Platonic text, locating the ‘point’ of schism within western metaphysics-and linguistics: ‘Historians and philologists, by virtue of a prejudice which modern rationalism adopted from Platonism, imagine that mythos was destroyed by logos. But nothing religious is ever destroyed by logic; it is destroyed only by the God’s withdrawal’ (1968:10). Supplementing Heidegger’s argument, one could claim that, far from being antithetical to or destroyed by it, is precisely the cultural form that ‘speaks’ the power of .
