and Politics. On the other hand, the beings of the world, already there before any production, in no need of it, being-finished pure and simple, being-present pure and simple, Presence (Anwesenheit), οὐσία as παρουσία. Presence is decisive, the always present is the authentically present, in short, Being, what always already is from before and from which everything else is there, the ἀρχὴ καὶ τέλος, ὑποκείμενον, ὑπάρχειν, being on hand, at the ready. (The passage approaches panegyric heights in its celebration of Heidegger's discovery of οὐσία as Presence.)
The pure beholding of these principles, νοῦς, is possible for humans only in a certain manner, in relation to the other four modes of uncovering. These are actualized with speech and reasoning (λόγος), in addressing something as something, while the First and the Last can no longer be addressed as something other than it is. The uncovering of principles must be without speech. Here, it is simply a matter of"bringing ourselves before the matter itself," traversing the way that leads directly to it (ἐπαγωγή, which is not "induction"). Thus, the resolute choice of my concrete situation of action, which takes into account the various circumstances entering into the situation, abruptly terminates such an accounting (συλλογισμός) and culminates in a simple "oversight" which takes charge of, and acts on, the situation in the "blink of an eye" (Augen-blick), in the instant of insight. The principle that guides and orients my action and makes it authentic, the ἀγαθόν, is thus approached, although it never really shows itself. (To be true here is accordingly to be under way, to be dis-covering.)
Having devoting a great deal of attention to describing the craft of master builders and apprentice shoemakers—even an ironmonger puts in an appearance, in preparation for the Ruhr region!—Heidegger does not really get very far into the other three dianoetic virtues. The text breaks off in mid-thought, and remains a fragment. But he has made his main points, at least in identifying the major loci of the Greek sense of truth.
SS 1924: GROUND CONCEPTS OF ARISTOTELIAN PHILOSOPHY
Of the thirty concepts outlined in Aristotle's philosophical lexicon in Metaphysics 5, apparently for a course among the Peripatetics, this course will seek to treat only several of them. For we no longer possess the same presuppositions that Aristotle's students had, we are not in a position to understand Aristotle as they did, and must proceed by a more "fundamental" route. We must get at the ground (Boden) out of which these ground concepts (Grundbegriffe) grew and see how they grew. In short, the very conceptuality of these concepts must be considered: how the