φύσις does not occur within what emerges and what has emerged in the manner of something that appears: rather, it is the inconspicuous in all appearing things. However, it is in no way ‘the invisible,’ as the previously mentioned philological translations erroneously suggest. φύσις is not the invisible—on the contrary, it is what is seen inceptually which, however, is for the most part never properly beheld. In order to represent here the relationship in question, take, for example, a room, which of course contains ‘space.’ However, we do not behold the space as such, but rather only the furnishings and whatnot (i.e., those things that appear as objects within that space). In the same way, we see the ‘time’ on the clock, but we do not truly behold it: rather, we have the digits and the hands in view and glean from them ‘what’ time it is. ‘Space’ and ‘time’ are in each case inconspicuous but also seen, though they are not beheld as concrete objects. Therefore, it is not the case that the ἁρμονία of φύσις—i.e., the jointure as which φύσις unfolds—is ἀφανής (i.e., is something that ‘does not come into manifest ap-pearance’) because κρύπτεσθαι in the misinterpreted sense of the selfhiding belongs to it, but rather because φύσις, as the pure emerging, is more manifest than every manifest object: therefore, it remains and unfolds as the inconspicuous. As the inconspicuous, the jointure is κρείττων—“worthier,” it is worth “more.”
With this word, which names an intensification, we think immediately of the ζα in the word ζωή. We ask: in what respect is the jointure, as inconspicuous, worth “more”? Surely in respect to its essence, in respect to the emerging opening and harboring. In itself, and not only as some consequence or effect, the emerging as the inconspicuous is more disclosive and more revealing than any conjoined thing pushed forth  into appearance. What contains the more originary within itself does not require effects and activities, remains untouched by such ‘doings’ and their ‘putting on appearances,’ and shines from out of itself without contrived embellishments and trimmings and without imposition: this is, in its essence, the ‘precious.’ What is precious is intrinsically worthier than the prepared and arranged. The ἁρμονία ἀφανής is precious. The preciousness of pure emerging consists in its not entering into the appearance of the obviously contrived that pushes itself forward. φύσις is the inconspicuous shining. Within the inconspicuousness of emerging rests the guarantee that it, because it is not dependent on a presentation given to it, continually unfolds from out of itself without interruption into emerging and remains untouched by the vicissitudes of any particular appearing thing, and thus falls victim to a submerging “not ever” (μή). The μή in the naming of φύσις as τὸ μὴ δῦνόν ποτε names the κρείττων: the originary, innate, precious essence of pure emerging. The μή is said from out of an essential glimpse of the preciousness of φύσις, which, as emerging, bestows appearing, but which at the same time is not included with what appears. But the inconspicuousness of emerging rests in itself and does so only because in its very essence it gives favor to self-concealing.