Metaphysics θ 3.

to "work." ἔργον, we made multiple differentiations: εἶδος, τέλος, πέρας, and λόγος. The work character of the work is determined by its outward appearance. And it is just this outward appearance, as something finished and intrinsically completed, which is to be brought forth, pro-duced in a single, corresponding work. To pro-duce means to make presently available (not just to make). Having been pro-duced implies first of all being finished, and secondly, and at one with this, "being at this time available." This having been produced is the actuality of the work; that which reveals itself in such a way "is." But precisely that which is in such a way but which at the same time does not first of all have to pass through human production, that which is essentially not in need of production, given over prior to all production—this is nature and the gods. And these are in a still more original sense; more original, this means: not essentially different. For even that which is not in need of production, and precisely this, is also understood with respect to its being in terms of the essence of having been produced. This is the sense of the basic fact that such concepts as εἶδος, τέλος, and πέρας, as fundamental moments of beings, am not restricted to things which have been produced, but rather concern the full array of beings.

Now if we say presence is having been produced, then everything which has been thus far adduced must be thought along with this in order to allow for the full significance of the fundamental Greek concept of being, οὐσία, as παρουσία, presence (and as the counter concept to ἀπουσία, absence).

This account can also immediately satisfy the dispute which lies before us. since only now do we understand the sense and validity of the Megarian thesis. A δύναμις is then actually present only if it is related to the actualization of a work. This means, however, that the δύναμις itself is enacted. For only the producing that is enacted makes evident that someone can do something and what that something is. Only here is his ability itself made available to an immediate view. In its enactment the δύναμις attests to its presence; in the enactment the δύναμις is actually present. We can and indeed must say that the Megarian interpretation of the actuality of a δύναμις is thought in a good Greek manner. Not only this. it is—up until the new advance

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