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The Categories of the Relationality of Life [108-109]

maturation that characterizes the elliptical. In its taking of directions, factical life places itself on a certain track and does so specifically by inclining, suppressing distance, sequestering itself within a directionality toward the easy.

On this, cf. Aristotle.


d) The "easy"


τὸ μὲν ἁμαρτάνειν πολλαχῶς ἔστιν (τὸ γὰρ κακὸν τοῦ ἀπείρου, ὡς οἱ Πυθαγόρειοι εἴκαζον, τὸ δ᾽ ἀγαθὸν τοῦ πεπερασμένου), τὸ δὲ κατορθοῦν μοναχῶς (διὸ καὶ τὸ μὲν ῥᾴδιον τὸ δὲ χαλεπόν, ῥᾴδιον μὲν τὸ ἀποτυχεῖν τοῦ σκοποῦ, χαλεπὸν δὲ τὸ ἐπιτυχεῖν)· καὶ διὰ ταῦτ᾽ οὖν τῆς μὲν κακίας ἡ ὑπερβολὴ καὶ ἡ ἔλλειψις, τῆς δ᾽ ἀρετῆς ἡ μεσότης· Nicomachean Ethics B 5, 1106b28 ff. "Furthermore, there are many ways to be mistaken (for evil pertains to the unlimited, as the Pythagoreans judge, but the good to the limited) yet only one way to act rightly. (Therefore the first is easy. the latter difficult. It is easy to miss the mark. difficult to hit it.) Accordingly. excess and deficiency pertain to vice, and the middle course to virtue."13 Cf. Plato. Republic 285 B; Protagoras 356 A.

Factical life is always seeking the easy way; inclination follows the direction in which it is pulled and does so by itself, readily. Proclivity coma ins something which corresponds to the pull and rushes toward h. "without further ado." The "further ado" does simply not reside in the field of proclivity. Mundane difficulties are actually ways to take our ease. Along with convenience, life at the same time seeks the assurance that nothing can be dosed off to it. (The larvant, spectral character of life or of its world. Disguising still more tenacious and "easier.")

Living is caring and indeed is so in the inclination toward making things easy for oneself in the inclination toward flight. Thereby arise a directionality toward possible mistakes as such, mistakability, decline. making things easy. fooling oneself. fanaticism. and exuberance.

Life, as determined by inclination. is to be grasped more precisely as determined by guilt and haziness. Life seeks to assure itself by looking away from itSelf. This looking is primary and provides the basic view. the way life sees itself. We thereby develops its own self-searching. which. in falling. changes into carefreeness (securitas). Care freeness is a mode of care, a mode of the concern of life for itself.

Carefreeness then shapes the world and, in order to be satisfying, must increase; it becomes hyperbolic and grams an easier concern and fulfillment, i.e., the conserving and preserving of existence. At the same time hyperbolic existence proves to be elliptical: It eludes that which is difficult, that which can be attained only μοναχῶς, in only one way (not haphazardly), it recognizes no fixed limits, and it is unwilling to be posed upon a primal decision and in it (repeating it).


13. [German] translation by the editors.


Martin Heidegger (GA 61) Phenomenological Interpretations of Aristotle: Introduction to Phenomenological Research