ἀρετή  : «virtud», «excelencia». [GA19  , p. 53.] [LHDF]

ἀρετή é uma palavra grega igualmente essencial como αἰδώς [aidos]. A palavra ἀρετά (ή) [areta] deixa-se traduzir menos ainda do que αἰδώς. “Virtude” [Tugend] soa por demais “moralístico”; se traduzirmos por “efetividade” [Tauglichkeit], pensando esta em relação à “habilidade” [Tüchtigkeit] e “produção” [Leistung], soa no todo de modo mais “moderno” e nos conduz à errância. ἀρετή significa a emergência, a abertura e a integração da essência fundamental do homem no ser [Aufgehen   und Aufschließen und Einfügen des Grundwesens des Menschen in das Sein  ]. ἀρετή está relacionada com φυά, palavra de Píndaro   para a essência do homem [Wesen   des Menschen] tal como desabrocha no desencobrimento [Unverborgenheit  ]. ἀρετή e ἀρτύω são da mesma raiz, como a palavra latina ars, o que a torna a palavra romana para τέχνη   [techne], a qual traduzimos por “arte” [Kunst  ]. Com base nessa emergência e abertura integrada de sua essência [eingefügten Aufgangs und Aufschlusses seines Wesens], o homem é “decidido” [entschlossen] na ἀρετή, ou seja, resoluto, aberto, desvelante e desvelado em relação aos entes [aufgeschlossen, entbergend-entborgen zum Seienden  ]. Em tal ἀρετά, de-cisão [Ent-schlossenheit], o homem está em sentido literal “de-cidido” [ent-schieden] com respeito ao ser dos entes [Sein des Seienden]; isto é, [112] “de-cisão” significa ser sem nenhuma cisão do ser, decidido, ou seja, não separado dele. [GA54  :111]

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As to the connection between hexis   and arete  : we will begin with the genesis   of arete. We are treating hexis only in order to see the pathe   themselves more precisely. arete as hexis is not   a property, not a possession brought to being-there from without, but is rather a mode of being-there itself. We are encountering once again, as always, the peculiar category of the how. arete is a how of being-there, not as a fixed property, but rather as the how of being-there determined by its being, characterized by temporality, by the stretching across time. For this reason, arete is and comes to be di ethous, “through habit.” The possibilities of being-composed in relation to various dispositions that are characterized by not being composed or losing my composure are graspable only by way of undergoing various situations involving risk. The opportunity of cultivating this how of being-there itself is called for only by way of not retreating from life’s possibilities and risks. In the manner and mode that we, correspondingly, are present to our being in the full presence of the situation   encountered, we grasp hexis. Since we make use of possibilities of action and of concern in the manner and mode of finding, first and foremost we appropriate hexis, and not the other way around, having it as a possession so as to then make use of it, but rather chresamenoi eschomen. This undergoing, taking-opportunities or seeking-out-opportunities, is a process. Since we are with-one-another, in the process of dealing with human beings, we come to be steady and level-headed. Since we bring ourselves into situations involving risks, we have the possibility of learning courage, of leaving cowardice behind, not in a fantasized reflection upon being-there, but rather in venturing-out into being-there according to the possibilities of existence as encountered. For this determination should not be conceived as though there were a techne for this taking-opportunites and venturing-out into the deina of life. [citação em grego EN B 2 1104 a 7 seq.] Nor is there a parangelia for this, something like a universal military field order, an a priori   ethics, by which humanity becomes better eo ipso. Everyone must have, for himself, his eyes trained on that which is at the moment and which matters to him. [GA18  :181-182; GA18MT:122-123]