to the ability-to-be-a-chest). The ability-to-be as of the character of being-there, not thought, planned, supposed, but encountered in the surrounding world. As being, becoming-made is in the workshop. Being-moved: a being in movement. It is not a chest that is there, not wood, not a room for storing wood, but rather something in work, the carpenter has it precisely in hand!
Κίνησις as how of the there. This κίνησις ἐνέργεια: the how of being-there as being-in-work. Movement, ἐνέργεια, does not negate the possibility, but contains it, constitutes its there—the effective possibility.
Moreover: to make intelligible only on the basis of the being-a-being of presence and its modes—meaningfulness, usability, etc. These determinations must be seen. Phenomenon of the there, presence (presence is concentrated as being of the there): before me, at the place where I am, present, now. Presence and there: situated temporality. To be in the world, to be time, to be the present.
Therefore, rest and not meaningfulness? Constitutive for the phenomenon of the real of the world. Being-wood is not the same as being-there in this determinate usability. There in this way, it only is a being as in the work, in movement. Κινούμενα, though, are beings as encountered in the world, with which it has to do. In work, one has the surrounding world (also that which is of interest, and the like). We are concerned with the surrounding world in hand. Even what is at rest is there in this mode. What I have in hand can rest, and only what is being-in-hand can rest. Not every not-being-moved is rest, ἠρεμία only a determinate ἀκινησία: it rests in the workshop during the mid-day break. But the world is very often and for the most part there, and that means κινούμενον too. The surrounding world, the there character of rest, [belongs]132 to beingthere. Rest prior to presence, to the extent that we forget, it does not occur to us that it is ἀκινησία in a determinate way: to while, now, beforehand, afterwards. Rest as there-mode of beings in movement as that which is of concern and is of the world, and only with that is meaningfulness fully determined.
Customary: a being—“real thing”; it is independently of being-grasped and being-thought. [One]133 acts on ‘reality’ without ever having seriously asked about it, and without showing which sense of being [it possesses],134 whether it is at all unified, handed down, experienced in a peculiar way. “Thing” in this context: what is not at all there in the way it is supposed that it is there.
On the other hand, there is not time to even understand Aristotelian research, let alone to take it seriously. And that for the same reason: an indeterminate concept of actuality, invocation of the healthy human understanding. Actual—possible; the possible is the non-actual. Equipped with this, one can deal with Aristotle’s definition of movement. Therefore: Aristotle says, movement
132. Editor’s note.
133. Editor’s note.
134. Editor’s note.