which in turn defines the being of God as the Unproduced. But this is really the concept of being in Greek ontology; only now it has become uprooted and free-floating, and so "self-evident."
For the Greeks, being means availability, presence (Anwesenheit). The technical term οὐσία for Aristotle at once still retains its ordinary sense of the present holdings (Anwesen) or real estate of a "man of substance." Only by elaborating this sense of being can we understand the distinctions of being in Aristotle, who put the ontology prefigured by Parmenides on solid foundations. Inasmuch as Aristotle drew his concepts out of the matters themselves, it is also essential to expose the hermeneutic situation of his interpretation. Moreover, since interpreting itself constitutes a way in which Dasein is, the hermeneutic situation is determined by being-in-the-world. Dasein is first of all absorbed in the everyday concern of the environing world. Addressing itself to this concern interpretatively, Dasein already operates with a more or less explicit sense of the being of the world. This concerned absorption was already characterized as expectant presentifying. In concern, the in-being of Dasein lets the world be encountered in the present. The world in which we get about is interpreted as presence. What is always present and constantly encountered is the sky, the true presence, the entity pure and simple.
Insofar as Dasein interprets its own being out of that which is of concern, with which it dwells, this also becomes the source of the guiding sense of being which is used to interpret Dasein itself. Consequently, the highest way of being of human Dasein is that which lets the entity proper be encountered in its uncoveredness (ἀ-λήθεια). The ἀληθεύειν which lets the entity itself be present purely out of itself is θεωρεῖν. The being-in-the-world of the βίος θεωρητικός is accordingly defined as pure presentifying tarrying with, διαγωγή. The sense of being is thus read off from the entity, in terms of the environment of immediate concern, out of time. But since time itself is, it gets read off in accord with the reigning concept of being. But being for Aristotle, who was the first to interpret time, is presence, the present. In the light of this concept of being, the future is the not-yet-being, the past is the no-longer-being. Time thus serves as the discriminating factor which betrays the sense of being of any particular ontology.
Every interpretation, as a way in which Dasein is, is also characterized by falling. What was once drawn and appropriated from an origin lapses into an averaged understanding. It becomes a result which survives in fixed propositions and hardened concepts. This spontaneous degeneration of our historicality is demonstrated in our own history of interpretation. The Greek concept of being has become self-evident. This is manifest in the ontological foundations of Descartes's fundamental reflection. The being of res cogitans means being on hand. The meaning of being