THE PRINCIPLE OF HOPE

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not to the Apeiron itself) is certainly not interpolated, although it is missing in the doxograph Simplikios, the Apeiron as final place of return (as later Heraclitus' primal
fire which again becomes ‘undivided’) is nevertheless the background of this going under, going to the bottom of things. The separate things emerging from their
measure but also having emerged from the Apeiron must therefore pay δíхη(forfeit, probably in a more general sense: justice) for their δ хíα
alphaacute
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(wickedness, in a more literal and more general sense: injustice) according to the τ ξις (order, probably rather: respective penalty norm) of time (cf. in the
sense which appears amazingly related: ‘World history is the Last Judgement’). Dikē itself, which thus prevails according to the order of time, was regarded in myth,
according to the record of Herodotus, as one of the three Horae, together with Eunomia, well­orderedness, and Eirēnē, peace; but more instructive is the fact that the
Horae, one of which Dikē became, were originally goddesses of the air and wind, and then changed into those of the seasons, after which Dikē, who was also cited by
name as the daughter of Chronos and no longer of Zeus, could then easily take over even in allegorical terms the justice of chronological order, the Last Judgement as
world history. The counterpart to Dikē, the Adikia who is persecuted by her, is particularly very closely associated with Anaximander's world of unlikeness, and world
of evidence which is only just establishing itself. Adikia, injustice, is, as stated above, firstly the multiplicity of individual things and secondly, precisely connected with
this separation and its inflation which follows from it, their transitoriness. This therefore leads in Anaximander to the amazing fact of a very early objective dialectics, but
before we go into this an assurance is in order, concerning the landscape of perspective. Nothing may be detected in a philosopher, especially in an early one, which is
not inherent in his own work, in a verifiable way; there is no hermeneutics, apart from a cheeky and decadent kind, hence apart from its opposite, without the sound art
of reading, which is called philology in the narrow sense. But in a philosopher, in so far as he is significant, i.e. capable of cultural heritage, there is this element inherent
precisely within himself: not just to have thought at that time and place, and hence to have formulated in philosophy not just his own time but also a permanent concern
of the times, and to have put it in philosophical perspective. On the other hand, great thinkers and indeed everything great that has been created would merely be sleep
of the past, a quite superfluously woken sleep or rather: a sleep resorted to by those asleep themselves to increase their own drunkenness, defeatist drunken
drowsiness; instead of past