in the world, is the heavens. The Greek heavens and the world must be understood as a vault on which the sun rises and descends. The practical concern of human beings occurs in the middle, in the μέσον. The earth is the center of orientation for orientation in the world, an orientation that need not be at all theoretical nor natural-scientific. This system of orientation is absolute. There is nothing in terms of which my being-there would be relative. There is only a being-there, being-there upon the earth as the absolute center of orientation. For Aristotle, there are three basic movements: (1) away from the middle, ἄνω; (2) toward the middle, κάτω; (3) around the middle, κύκλος—three movements in which being-there stands as being-in-the-world. Everything that is in the world itself is the κόσμος. Beings as κόσμος are characterized by the presence of what is always already there, παρουσία. Every being is determined in its being by the fact that it is πέρας, the having-become-complete that has its limits. “Limit” is not somehow determined by the relation of one being to another, but rather the limit is itself a being-aspect in beings; πέρας is its site, its place, its being-produced, being-in-its-place. In this way, beings that move themselves in the κόσμος always have a determinate limit of their movement—their site. Site is a positive determination of being. The site belongs to beings as such. Contemporary physics has returned to this standpoint with the concept of “field.” To the degree that the character of the world is considered, it is considered as the world of nature. This nature is not somehow alongside, not first of all nature and then a good deal in addition; instead, if one wants to see the things of nature with respect to their being-there, one must see them through the environing world, vis-à-vis how it is there as environing world. Only then does one have a proper basis for grasping the mode of being-there of the beings of nature.