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In other words, the issue is not about specific acts of the intellect that relate us to things but about a way of being for which revealing, being extended toward, and intending are characteristic. When this availability of intellectual life is operative, then the intellect is excellent; when involvement is cut off, then this way of being is defective. As in the Logik course three years later,46 Heidegger here distinguishes two modes of truth. Noetic truth necessarily comes before and makes possible the kind of truth displayed in the propositions or logical truth of language.

Only that which is a being can take its place and leave it. Place is not an indifferent container that defines the being. Rather, the being arrives in its place and thereby its place first comes to be. Aristotle defines place as to peras, limit or boundary (Physics 212 a7) of the surrounding body. 19 The place is the limit of a separate, embodied being. This is why Aristotle speaks of relations such as contact, touch, and succession whenever he discusses place. Only an embodied physical being is capable of touching and reaching out toward its proper realm.

In all of these dichotomies, Heidegger says, “‘Nature’ is not only an opposing term but essentially takes precedence” (WBP 310). At the basis of the contrast between two realms of beings lies an understanding of phusis as the being of beings. Heidegger recognizes in Aristotle’s way of laying out the philosophical understanding of phusis an attentiveness to this originary sense of phusis as the dichotomous meaning of being in general. When this double sense of phusis remains unquestioned, the separation of being and beings becomes prominent, resulting in the splintering of philosophy into regional ontologies.

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