transformed meaning.) The import of this position is shown, for example, in his handling of the question of the idea of the good. which for Plato was decisive. Aristotle says: There is no idea of the good, or better, the good does not exist as idea and highest γένος, it does not ~ave the character of an idea: for τἀγαθὸν ἰσαχῶς λέγεται τῷ ὄντι, "the good is understood exactly as variously as [44] being" (see Nicomachean Ethics A 4, 1096a23ff.); the individual categories. according to which what we call good is good and can be good, are now enumerated: thus, for example, good in the sense of τι (what-being) can be god or νοῦς; in the sense of being so constituted it can be ἀρετή; or in the sense of being at the time, καιρός. the right moment. And then he says: δῆλον ὡς οὐκ ἂν εἴη κοινόν τι καθόλου καὶ ἕν. "it is clear from this that there is no universal and one," that is, such a one that would hang over everything as the highest genus. Aristotle summarizes this problem in a form that makes clear that the entire question of oneness Is oriented toward the analogy of being: οὐκ ἔστιν ἄρα τὸ ἀγαθὸν κοινόν τι κατὰ μίαν ἰδέαν. ἀλλὰ πῶς δὴ λέγεται; οὐ γὰρ ἔοικε τοῖς γε ἀπὸ τύχης ὁμωνύμοις (1096b25ff.). "Thus the good is not some sort of commonality (pursuant to) with regard to an idea. But then in what manner is it said? For it is not like that which only accidentally has the same name." This thought is important in that Aristotle here states: not merely not ὁμώνυμον but not ὁμώνυμον άκο τύχης, not a mere accidental homonym. This άπο τύχης (accidentally) occurs here because Aristotle does in fact sometimes say (see Met. Δ 12, 1019b8): τὸ ὄν ὁμωνύμως λέγεται-being is used in the sense of a homonym. This is meant first of all only negatively: not συνωνύμως, not as genus; and what is not συνωνύμως is a ὁμωνύμως. This, then, is here to be understood as something which nevertheless has meaning in some way or other. as a meaning which is certainly not συνωνύμως, yet has a real unity of meaning. Being is not purely and simply an accidental ὁμώνυμον, but a sort of one, in the sense of analogy. Hence the question: ἀλλ’ ἆρά γε τῷ ἀφ’ ἑνὸς εἶναι ἢ πρὸς ἓν ἅπαντα συντελεῖν, ἢ μᾶλλον κατ’ ἀναλογίαν; ὡς γὰρ ἐν σώματι ὄψις, ἐν ψυχῇ νοῦς, καὶ ἄλλο δὴ ἐν ἄλλῳ. (Nicomachean Ethics, A 4. 1096b27ff.). "Is it (this one) perhaps similar to being from one. or similar to the fact that all (meanings)

Martin Heidegger (GA 33) Aristotle's Metaphysics θ 1-3