ἔργον  , έργον, εργον, ὲργον, ergon

Ενέργεια is perhaps the most fundamental being-character in Aristotle  ’s doctrine of being. It contains the root word ἔργον. We will go back from ἐνέργεια to the ἔργον, and ask: What is the ἔργον of human beings, the “genuine achievement” [eigentliche Verrichtung  ] and the “concern” [Besorgen  ] in which human beings as human beings live in their being-human [Menschsein  ]. From there, we will read off the mode of its being, since every ἔργον has, as ἔργον, a definite limitation [Begrenzung] that is in accordance with its being. Its πέρας   is constituted by its ἀγαθόν (not   value [Wert  ]!). From this ἀγαθόν, as the πέρας, we are led to the distinctive limit that is determined as κίνησις  . The limit of such a being is τέλος  . We are led to the determination of εὐδαιμονία   as this τέλος, to the determination of that which beings with the character of life [Charakter des Lebens] carry within themselves as their basic possibility. Life [Leben  ] is (1) a way of being characterized by its being-in-a-world [Sein-in  -einer-Welt  ] and (2) a being for whom, in its being as such, this very being is a question, a being that is concerned with its being. The genuine being of life is posited in a certain way in its ἔργον as τέλος. Aristotle seeks basic possibilities within this concrete possibility of being-there [Daseinsmöglichkeiten], according to which every concrete being-there decides itself. We designate as existence (Existenz  ) the ultimate basic possibility in which being-there genuinely is. Existence in the radical sense is, for the Greeks, precisely that way of being-in-the-world, whiling one’s time in it, on the basis of which the ὁρισμός  , as speaking with the world, is motivated. Existence [Existenz], the radical basic possibility of being-there, is, for the Greeks, βίος   θεωρητικός: the life whiled away in pure contemplation [Betrachten  ]. [GA18  :41]

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Aristotle provides general guidance for investigating the ἀγαθόν: I discover the ἀγαθόν of a being when I see it in its ἔργον. [Eth. Nic. Α 6, 1097 b 26 sq.] There is always an ἔργον in every kind of πρᾶξις  . In working itself, the ἀγαθόν as such appears to be discoverable. When I thus inquire into the ἀνθρώπινον ἀγαθόν, I must direct my view at what the ἀνθρώπινον ἔργον for the being-there of human beings is, [Eth. Nic. Α 6, 1097 b 24 sq.] that concern of human being-there which constitutes the being-there of human beings as such. Is there such an ἔργον ἀνθρώπινον at all? [GA18:98]

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The ἴδιον ἔργον, the genuine mode of human beings, is πρᾶξις, determined as a mode of being-in-the-world precisely through speaking, μετα λόγου   [Eth. Nic. Α 6, 1098 a 14.], κατα λόγον [Eth. Nic. Α 6, 1098 a 7.]. […]

In this way, it appears that the ἔργον of human beings is πρακτική ζωή. Thus, insofar as the τέλος of human beings does not lie outside itself but rather in itself as its being-possibility, the ἀνθρώπινον ἀγαθόν is ζωή itself, “living” itself. The ἔργον is living itself, apprehended in the sense of being-in-the-world μετὰ λόγου, in such a way that it is thereby spoken. [GA18:100-101]

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Thus the ἔργον and the δύναμις   belong to the εἶδος. A being that looks thusly, that shows itself as such and such — the constitutivum for the there-character of the living thing, is function, the ἔργον, by which function the out-of-which of lasting is determined. A hand   cannot consist of wood; it requires a σῶμα   τοιουτον. The ὕλη   has to satisfy the characteristic function of the hand as μόριον of the ζῷον. [GA18:230-231]

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VIDE: ergon

Werk   [EssaisConf]
obra [EssaisConf]

[…] "Operar", "wirken  ", pertence à raiz indo-européia uerg de onde provém a palavra "obra", "Werk", e o grego ergon. Mas nunca será demais repetir: o traço fundamental de "operar", "wirken", e de "obra", "Werk", não reside no efficere e no effectus mas em algo vir a des-encobrir-se e manter-se desencoberto. Mesmo quando os gregos, a saber, Aristóteles, falam daquilo que os latinos chamaram de causa efficiens  , eles nunca pensam em causa e efeito. Para eles, o que se per-faz num ergon é o que se leva à plenitude da vigência; ergon é a vigência, no sentido próprio e supremo da palavra. [GA7   43]

Mesmo quando os gregos, a saber, Aristóteles, falam daquilo que os latinos chamaram de causa efficiens, eles nunca pensam em causa e efeito. Para eles, o que se per-faz num ergon é o que se leva à plenitude da vigência; ergon é a vigência, no sentido próprio e supremo da palavra. Somente, por isso, Aristóteles chama a vigência do que está em pleno   vigor de sua propriedade, de energeia ou também de entelecheia  , ou seja, o que se mantém na plenitude (de sua vigência). Em sua força significativa, um abismo separa estes dois termos, cunhados por Aristóteles para dizer a vigência em sentido próprio e pleno do vigente, do significado posterior e moderno de "energia" e "enteléquia", entendidas, como condição e capacidade inatas para agir. [GA7]