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The Interpretation of the Being-There of Human Beings [265–266]


knows nothing and yet knows more, indeed, than others. The εἴρων has good and bad possibilities. The mean is the ἀληθευτικός: being “truthful,” being “undisguised”—each speaks and behaves in the way that he is.388

You see the accomplishment of λόγος in being-in-the-world, and thereby the apprehension of λόγος internal to being-in-the-world; and, at the same time, you see that the uncoveredness, the disclosive being-oriented in being-toward-oneself and in being-toward-others, is characterized by ἀλήθεια, more precisely, by ἀληθεύειν as a ἕξις, this ἀληθεύειν in the mode of being-able-to-be-there-unconcealed. Aristotle treats the various possibilities of ἀληθεύειν thematically in Book 6 of the Nicomachean Ethics: the manifoldness of such ἕξεις. Two are the highest: (1) σοφία, (2) φρόνησις—“looking-around” in the moment and θεωρεῖν, that unlocking of the world, opening up of being, with which no practical secondary object can come into play, that ἀληθεύειν as βίος θεωρητικός which presents the genuine and highest possibility of Greek existence.

b) The World as World of Nature

Previously, we characterized the being-there of human beings as being-in-the-world, and defined the world, initially, by the encounter-aspects of the ἀγαθόν. The being-character of the world with which we have to do is determined as ἐνδεχόμενον ἄλλως; it is more or less the way that change assigns it. In this environing world, the world with which we have to do in our concerns appears unified with the world as nature. Nature is not a being-region standing alongside this world, but rather is the world itself such as it shows itself in the environing world in a definite way, characterized by the fact that the world is, as nature, that way of being showing itself for our being-in-the-world in daily dealings as being-there-always-already: sailing in the sea, fish are caught in the stream. The everydayness of producing is always producing from something that is related, for example, from the mine, from the forest, and so on Everything that everydayness needs, it has and is there in nature. It is important to see that nature is primarily not something like an object of scientific consideration. Nature is the always-already-being-there of the world. As it is seen primarily, world is an aspect of the environing world itself. The change from day to night is always repeated, as is the course of the sun and of the stars. In the environing world that I possess, there is the ground on which I stand, air whose presence waits on me in a certain respect. The world must be understood in this way if one defines being-in-the-world as dealing with the world. The world is seen, in this experience of being-there, as that which always is and also can be otherwise.

What genuinely-is-always, what need not be sought long for natural orientation



388. Eth. Nic. Δ 13, 1127 a 23 sq.: ὁ δὲ μέσος αὐθέκαστός τις ὢν ἀληθευτικὸς καὶ τῷ βίῳ καὶ τῷ λόγῳ.

Martin Heidegger (GA 18) Basic Concepts of Aristotelian Philosophy

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