hexis  , ἕξις, ἔξις, ἔξεις, having-in-itself, being positioned thus and so toward something

Ἀρετή as disposal over a being-possibility is further explicated as ἕξις, a “having-alongside-oneself” of a definite possibility to be thus and so; ἕξις προαιρετική, “possibility of being-resolved to . . . ,” being able to thus resolve oneself in a definite moment. ἔστιν ἄρα ἡ ἀρετὴ ἕξις προαιρετική, ἐν μεσóτητι οὖσα   [Eth. Nic. Β 6, 1106 b 36], a ἕξις “that is found in the μεσóτης, that has the mean there”; ὡρισμένῃ λóγῳ [Eth. Nic. Β 6, 1107 a 1], the mean as “delimited by λóγος,” “determined by the deliberating that talks something through.” The μέσον   for πρᾶξις   is the καιρóς. [GA18  :144; GA18MT:97]

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On the other hand  , ἕξις is, at first, something which characterizes the manner and mode in which we are in such a πάθος   [Eth. Nic. Β 4, 1105 b 25 sq.]. Ἕξις is that in relation to which we are praised or blamed. With respect to the passion, for example, with respect to the fact that we are in a rage, “we are neither praised nor blamed.” [Eth. Nic. Β 4, 1105 b 31 sqq.] The manner and mode in which I am in a rage, in what situation  , on what occasion, against whom – that is what underlies praise or blame, the πῶς. Ἕξις relates to the πῶς ἔχομεν πρὸς τὰ πάθη, “how we carry ourselves,” “what composure we have,” with such a πάθος. Πάθος is a determinate losing-one’s-composure. [GA18MT:113-114]

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Ἕξις is the determination [Bestimmung  ] of the genuineness [Eigentlichkeit  ] of being-there [Dasein  ] in a moment of being-composed [Gefaßtseins] as to something: the various ἔξεις as the various modes of being able to be composed [Gefaßtseinkönnens]. Ἕξις is, in an entirely fundamental way, the being-determination [Seinsbestimmung] of genuine being [Sein  ], here in relation to human πρᾶξις. πρᾶξις is characterized through ἀρετή  , and ἀρετή is characterized as ἕξις προαιρετική. πρᾶξις, as the how of being-in-the-world [Seins-in-der-Welt  ], appears here as the being-context [Seinszusammenhang] that we can also designate in another sense as existence [Existenz  ]. Being-composed [Gefaßtsein] is not   something optional and indeterminate, for in ἕξις lies the primary orientation toward the καιρός  : “I am there, come what may!” This being-there, being-on-the-alert [Auf  -dem-Posten-Sein] in one’s situation [Lage], in relation to its matter, characterizes ἕξις. Ἕξις is, therefore, a being-possibility [Seinsmöglichkeit  ] that is related in itself to another possibility, to the possibility of my being [Sein], that within my being something comes over me, which brings me out of composure [Fassung]. [GA18:176; GA18MT:119]

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VIDE: hexis

[…] For its part, hexis is related to this echein  , taken as a mode of being-there (Chapter 20): [citação grego Mt 4 20, 1022 b 4 sq.] hexis is the energeia  , “the genuine there, the being-present of the having and of what is had.” The there is related to having, having as the having of what is having and of what is had. Within this being-context, hexis means the genuine being-present of having as such.

[citação em grego Mt 4 20, 1022 b 5 sq.] “When the one does something, the other is done; thus the doing as such is the metaxu, the between. There is also a between in the case of having clothes on, having-on on the one side, the clothes that are put on on the other side.” The having-on as such is the hexis. This having is something ultimate, as nothing more can be had on its part. The having of this having is not a new being-determination, but rather simply the there, the being-present. In having on the clothing that is put on, it is genuinely there as put on. It is the same with the being-there of clothes. An article of clothing is not there when it is hanging in the closet, but when it is put on; it is in its telos  . In being put on, the clothes are what constitutes the genuine there of the clothes, both put on and worn: the hexis.

Aristotle   further characterizes this hexis as [citação em grego Mt 4 20, 1022 b 10 sq.] In relation to the being-contexts that we are treating, diakeisthai is related to metabollein, which happens through the pathe. diakeisthai in Chapter 19: having is a taxis, allotment of parts in various respects, an allotment that has the character of thesis  . Thus it is a posited allotment, not a merely accidental being-thrown-together, but a being-posited. The hexis as diathesis, as taxis, springs from proairesis  : the proper finding-oneself in the being-allotted of the moment.

hexis is the determination of the genuineness of being-there in a moment of being-composed as to something: the various hexeis as the various modes of being able to be composed. hexis is, in an entirely fundamental way, the being-determination of genuine being, here in relation to human praxis. praxis is characterized through arete  , and arete is characterized as hexis proairetike. praxis, as the how of being-in-the-world, appears here as the being-context that we can also designate in another sense as existence. Being-composed is not something optional and indeterminate, for in hexis lies the primary orientation toward the kairos: “I am there, come what may!” This being-there, being-on-the-alert in one’s situation, in relation to its matter, characterizes hexis. hexis is, therefore, a being-possibility that is related in itself to another possibility, to the possibility of my being, that within my being something comes over me, which brings me out of composure. [GA18:174-176; GA18MT:118-119]