We must see where there is a point of agreement among the manifold meanings of echein  , to what extent echein expresses being.

1. [citação grego Met 4 23, 1023 a 8 seq.] echein in the sense of agein  , as “leading the way according to its own fully determined possibility of being-there – physis   – or according to the impetus that is lying within the beings in question as such. Thus one says, fever has the person   [sickness has the person; it has attacked him “whom it has” or “whom it has seized”]; the tyrants have the towns [they rule over them]. Further, the ones who are dressed have clothes (on). echein in the sense of agein.

2. [citação grego Met 4 23, 1023 a 11sq.] “The metal has the look of a statue [has the look, is a statue]. The body has the illness [it is sick].” The more precise determination of this having is to be a being in the sense that “in itself something is present, for which being-present the being in question itself has the readiness (destikon).” The metal is determined as metal on account of the destikon. The metal is determined in its being such that it can become a statue. The metal is determined as hyle  . In this context, hyle does not   mean an indeterminate “material,” but rather a positive   character of a mode of being-there. Being in preparedness for … is a positive determination of a being. Having means nothing other than being the wherein of a being-present of something out of preparedness.

3. [citação grego Mt 4 23, 1023 a 13 sq.] “The enclosing has that which is enclosed [in the sense of containing, of being all around it]; wherein something is as contained therein, of which we say that something is had from the start, as the basin has, or contains, water, the town has people, the ship has sailors. In this way too the whole has parts.” Being-part is always being-part-of-something, part of a whole, belonging to something. The whole is the wherein of the determinate belongingness of a part.

4. [citação em grego Mt 4 23, 1023 a 17 sq.] “Pillars hold, have the weight lying upon them, and, as the poets say, Atlas holds the vault of heaven”: having in the sense of holding, and indeed as kolyein, “holding off” another being, hindering it from being as it would like to be according to its own being, “according to its genuine orme.” This is holding in the sense of not allowing another being to be as it would like to be. The orme of the weight is to fall   downward; the vault of heaven “has the tendency to fall down upon the earth.” Having in this sense of holding as the holding off of another from its determinate being-possibility, which lies in its orme, is the synechon, “holding-together.” [citação em grego Mt 4 23, 1023 a 21 sq.] This concept, as constitutive for understanding the concept of movement, must be understood on the basis of this echein. syneches, “continuum,” “constancy,” is a basic aspect of the being of things moved (Physics, Book 5).

These four kinds of echein always mark beings with the being-character of being after a definite being-possibility, or its negation  , which, in the case of negation, is the same as that of holding off something from being genuinely as it would like to be. It is no accident that Aristotle   says in conclusion: [citação grego Mt 4 23, 1023 a 23 sq.] “Having is said in the same way as being-in-something.” epomenos: this meaning of being-in-something is already co-given with having; the character of having and being had as that of being-in-something. [GA18  :172-174; GA18MT:116-118]