88

II. Echo [125. 126, 127]

The lack of distress comes from the collapse of what is ownmost to truth as the ground of Da-sein and of the grounding of history.


61. Machination*


In its ordinary meaning the word machination is the name for a "bad" type of human activity and plotting for such an activity.

In the context of the being-question, this word does not name a human comportment but a manner of the essential swaying of being. Even the disparaging tone should be kept at a distance. even though machination fosters what is not ownmost to being. And even what is not ownmost to being should never be depreciated, because it is essential to what is ownmost to being. Rather, the name should immediately point to making (ποίησις τέχνη), which we of course recognize as a human comportment. However, this comportment itself is only possible on the basis of an interpretation of beings which brings their makeability to the fore, so much so that beingness is determined precisely as constancy and presence. That something makes itself by itself and is thus also makeable for a corresponding procedure says that the self-making by itself is the interpretation of φύσις that is accomplished by τέχνη and its horizon of orientation, so that what counts now is the preponderance of the makeable and the self-making (d. the relation of ἰδέα to τέχνη). in a word: machination. However, since at the time of the first beginning φύσις is disempowered, machination does not yet become fully manifest in its ownmost. It remains hidden in constant presence, whose determination culminates in ἐντελέχεια within inceptual Greek thinking. The medieval concept of actus already covers over what is ownmost to the inceptual Greek interpretation of beingness. It is in this connection that what belongs to machination now presses forward more clearly and that ens becomes ens creatum in the Judaeo-Christian notion of creation, when the corresponding idea of god enters into the picture. Even if one refuses crudely to interpret the idea of creator, what is still essential is beings' being-caused. The cause-effect connection becomes the all-dominating (god as causa sui). That is an essential distancing from φύσις and at the same time the crossing toward the emergence of machination as what is ownmost to beingness in modem thinking. The mechanistic and biological ways of thinking are always merely consequences of the hidden interpretation of beings in terms of machination.

Machination as the essential swaying of beingness yields a faint hint of the truth of be-ing itself. We know too little of it, even though it



* C.f. Echo, 70 and 71: The Gigantic.