itself as essence,  brings together by joining into the joint. In fact, this bringing-together first enjoins the joint itself, thereby making its shining possible, and thereby bringing-apart, one from out of another, that which joins together, a bringing apart in the purity of the joint’s self-dispensing opposition. However, where the reciprocal relation of φύσις and κρύπτεσθαι is thought as ἀντίξουν, we must always keep in mind that what is being thought is φύσις, and that emerging and submerging join themselves in a manner that goes both toward and against. Thinking this matter in a more originary way, we would even have to say that the essence of ἀντίξουν, συμφέρειν, and διαφέρειν are determined from out of φύσις, i.e., from out of its emerging, lightening essence. However, because some sensory and observable aspect is not being hastily posited here in place of beings as a whole, and because, to the contrary, thoughtful projection beholds being itself non-pictorially in its inceptually simple essence of jointure, conventional thinking is not able to think here the to-be-thought: for thinking would have to follow the ἀντίξουν/συμφέρον and take the going-toward-and-against as a bringing-together, and in so doing comport itself adequately toward the to-be-thought. 1 Emerging (i.e., φύσις) can only be thought as the above-mentioned jointure if thinking itself is compliantly joined to it and thinks the joining in the joint of the jointure, and thereby and exclusively knows already the inceptual disrupting dis-jointure. Conventional thinking, and particularly our modern thinking, is a thinking directed toward objects which seeks the defining characteristic of the truth of what is thought solely in what can be objectified. However, because it is the case that not just recent thinking, but rather all conventional thinking as such, is never able properly to accompany the thinking of φύσις, the difference between both ways of thinking must already have emerged for the inceptual thinkers. That conventional thinking is not able to carry out a thinking of φύσις is something that Heraclitus expresses clearly enough  in a saying that at the same time points to something that appears to be quite conventional, and in whose form the pure shining of φύσις most easily becomes delineated and visible. Fragment 51, which we place here as the fifth fragment, says:
οὐ ξυνιᾶσιν ὅκως διαφερόμενον ἑωυτῶι συμφέρεται παλίντονος ἁρμονίη ὅκωσπερ τόξου καὶ λύρης.2
They do not put together how the self-differentiating should unfold in such a way that it (in the self-differentiating of itself) brings itself together with itself; the jointure (namely, the self-differentiating) unfolds drawing-back (-expanding back), as it (i.e., the unfolding) shows itself in the image of the bow and lyre.
1 Regarding fragment 16, see below.
2 [Diels supplies ὁμολογέει instead of συμφέρεται.—Ed.]