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PART II

translation babbles as thoughtlessly as it does "saying" for λέγειν.

We shall proceed more cautiously, translating νοεῖν with "perceive," rather than say "thinking" straight out with the implication that what was said is obvious. Yet nothing is gained if in the translation of νοεῖν we now replace "thinking" with "perceive," as long as we do not become involved in what νοεῖν indicates. Above all, we must not accept "perceive" immediately as the one perfectly fitting translation, especially not if we intend "perceive" only in the sense that is reflected in the statement: "I perceive a noise."

"Perceive" here means the same thing as receive. Νοεῖν so translated-to use a Kantian distinction for the sake of convenience—is pointing toward perception in the sense of receptivity, as distinguished from the spontaneity with which we assume this or that attitude toward what perceive. In receptive perception we remain passive, without the active attitude to what is perceived. But such passive acceptance is precisely what νοεῖν does not mean. This is why, in lectures I gave years ago, I insisted that νοεῖν, as perceiving, included also the active trait of undertaking something.

In νοεῖν, what is perceived concerns us in such a way that we take it up specifically, and do something with it. But where do we take what is to be perceived? How do we take it up? take it to heart. What is taken to heart, however, is left to be exactly as it is. This taking-to-heart does not make over what is takes. Taking to heart is: to keep at heart.

Νοεῖν is taking something to heart. The noun to the verb νοεῖν, which is νόος, νοῦς, originally means almost exactly what we have explained earlier as the basic meaning of thanc, devotion, memory. The frequent Greek idioms ἕν νῷ ἔχειν and χαῖρε νόῳ cannot be translated with "to keep


Martin Heidegger (GA 8) What Is Called Thinking?