§25 [173-174]

"Of the ἐνέργειαι, some are δι' ἕτερα, because of something else, oriented toward something else, and others are καθ᾽ αὑτάς αἱρεταί, graspable for themselves. καθ᾽ αὑτὰς δ᾽ εἰσὶν αἱρεταὶ ἀφ' ὧν μηδὲν ἐπιζητεῖται παρὰ τὴν ἐνέργειαν (b6f.). "Graspable for themselves are those modes of ἐνέργεια of a living being, those modes of pure presence and pure being at hand, from which nothing additional is pursued and nothing is sought besides the pure and simple presence. " Now insofar as εὐδαιμονία is the τέλος, it cannot be an ἐνέργεια which is δι' ἕτερα, oriented toward something else, but can only be an ἐνέργεια which is graspable καθ᾽ αὑτήν. In this way, εὐδαιμονία is complete in itself and is self-sufficient, αὐτάρκης. οὐδενὸς γὰρ ἐνδεὴς ἡ εὐδαιμονία ἀλλ' αὐτάρκης (b5f.). Hence that which constitutes εὐδαιμονία is οὐκ ἐνδεής, not in need of anything else.

Now there are in human Dasein various possibilities of acting which are related among themselves and which have a hierarchy. Εὐδαιμονία, as τέλος pure and simple, is in the purest sense the autonomous presence at hand of the living being in the world. It is the pure presence of the living being with regard to its ultimately actualized possibility of Being. ψυχῆς ἐνέργεια τις κατ᾽ ἀρετὴν τελείαν (Nic. Eth. I, 13, 1102a5f.). Therein resides an elevation of the τέλος-character. Κατ᾽ ἀρετὴν τελείαν means properly κατὰ τελείωσιν τελείαν; for the expression ἀρετή already contains the determination of the τελείωσις. Εὐδαιμονία is thus the presence of the finished state of the living being with regard to its highest possibility of Being. It is the τελείωσις of the Being of the being as Being-in.1

On the basis of this idea of εὐδαιμονία, Aristotle now (Nic. Eth. X, 7) determines the structure of εὐδαιμονία more concretely from seven points of view.

b) The structural moments of εὐδαιμονία and their fulfillment through the θεωρεῖν of σοφία (νοῦς) (Nic. Eth. X, 7).

That which brings Dasein into its own most proper Being must:

1.) be the κρατίστη ἕξις (cf. 1177a13), that mode of Being in which man most properly has at his disposal that which he can be. This highest determination of Being is νοῦς.

2.) This highest ontological determination in us, ἐν ἠμῖν, namely νοῦς, the pure ability to perceive beings as such, is related to the γνωστά, with which I become familiar in pure onlooking; and specifically it is related to a being which is itself κράτιστον, everlasting.

1. Thus in Heidegger's manuscript.