But ontologically, the specifically 'pragmatic' character of the πράγματα is just what the Greeks left in obscurity; they thought of these 'proximally' as 'mere Things'. We shall call those entities which we encounter in concern "equipment".1 In our dealings we come across equipment for writing, sewing, working, transportation, measurement. The kind of Being which equipment possesses must be exhibited. The clue for doing this lies in our first defining what makes an item of equipment—namely, its equipmentality.
Taken strictly, there 'is' no such thing as an equipment. To the Being of any equipment there always belongs a totality of equipment, in which it can be this equipment that it is. Equipment is essentially 'something in-order-to ...' ["etwas um-zu ..."]. A totality of equipment is constituted by various ways of the 'in-order-to', such as serviceability, conduciveness, usability, manipulability.
In the 'in-order-to' as a structure there lies an assignment or reference of something to something.2 Only in the analyses which are to follow can the phenomenon which this term 'assignment' indicates be made visible in its ontological genesis. Provisionally, it is enough to take a look phenomenally at a manifold of such assignments. Equipment—in accordance with its equipmentality—always is in terms of [aus] its belonging to other equipment: ink-stand, pen, ink, paper, blotting pad, table, lamp, furniture, windows, doors, room. These 'Things' never show themselves proximally as they are for themselves, so as to add up to a sum of realia and fill up a room.
1 'das Zeug'. The word 'Zeug' has no precise English equivalent. While it may mean any implement, instrument, or tool, Heidegger uses it for the most part as a collective noun which is analogous to our relatively specific 'gear' (as in 'gear for fishing' ) or the more elaborate 'paraphernalia', or the still more general 'equipment' , which we shall employ throughout this translation. In this collective sense 'Zeug' can sometimes be used in a way which is comparable to the use of 'stuff' in such sentences as 'there is plenty of stuff lying around'. (See H. 74.) In general, however, this pejorative connotation is lacking. For the most part Heidegger uses the term as a collective noun, so that he can say that there is no such thing as 'an equipment'; but he still uses it occasionally with an indefinite article to refer to some specific tool or instrument-some item or bit of equipment.
2 'In der Struktur "Um-zu" liegt eine Verweisung von etwas auf etwas.' There is no close English equivalent for the word 'Verweisung', which occurs many times in this chapter. The basic metaphor seems to be that of turning something away towards something else, or pointing it away, as when one 'refers' or 'commits' or 'relegates' or 'assigns' something to something else, whether one 'refers' a symbol to what it symbolizes, 'refers' a beggar to a welfare agency, 'commits' a person for trial, 'relegates' or 'banishes' him to Siberia, or even 'assigns' equipment to a purpose for which it is to be used. 'Verweisung' thus does some of the work of 'reference', 'commitment', 'assignment', 'relegation', 'banishment'; but it does not do all the work of any of these expressions. For a businessman to 'refer' to a letter, for a symbol to 'refer' to what it symbolizes, for a man to 'commit larceny or murder' or merely to 'commit himself' to certain partisan views, for a teacher to give a pupil a long 'assignment', or even for a journalist to receive an 'assignment' to the Vatican, we would have to find some other verb than 'verweisen'. We shall, however, use the verbs 'assign' and 'refer' and their derivatives as perhaps the least misleading substitutes, employing whichever seems the more appropriate in the context, and occasionally using a hendiadys as in the present passage. See Section 1 7 for further discussion. (When other words such as 'anweisen' or 'zuweisen' are translated as 'assign', we shall usually subjoin the German in brackets.)