The question of symbolism begins not with an object but with an origin—an emergence of meaning prior to any distinction between the “first” and the “pure.” In the horizon of early thought, these two do not confront each other as separate concepts; they are co-given, unfolding from the same primordial openness of being. Their unity arises because both are grounded in a singular symbolic event, a gesture through which language first lets the world appear.
The initial form of being is pure not as a moral category but as an ontological condition. It is the state in which being has not yet been touched by the sedimentation of alteration, by the layering that conceals as much as it reveals. Once modification occurs, a second stratum is imposed—an intrusion of otherness that veils the transparency of the first. In this moment, the originary I (A) withdraws; its presence recedes into a form of absence, into what Heidegger might call a “no-longer” that nevertheless continues to speak through traces.
It is within this interplay of presence and withdrawal that certain Albanian terms—lyej, ndyj, dy, pari, bari—must be read. Their proximity is not merely phonetic or semantic but structural: they carry remnants of an archaic symbolic economy in which purity, division, precedence, and alteration belonged to the same field of meaning. These words stand as linguistic monuments to a forgotten beginning, fragments through which the ancient logic of being continues to echo within the Albanian language.
In this sense, the lexicon itself becomes a site of phenomenological inquiry, where the earliest configurations of meaning—now concealed, now revealed—still pulse beneath the surface of speech.
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