Welt Bringen, genesis, gênese, trazer ao mundo, bringing into the world, dar à luz, procriação, procreation, Fortpflanzung, reprodução, reproduction

ἧς ἐστὶν ἔργα γεννῆσαι καὶ τροφῇ χρῆσθαι [De Anima, B 4, 415 a 25 seq.]. “That which comprises this possibility as accomplishment is procreation and τροφῇ χρῆσθαι.” In χρῆσθαι [chresthai], the relation to the world comes to expression, just as the things of the world are addressed by the Greeks as χρήματα [chremata]. φυσικώτατον γὰρ τῶν ἔργων τοῖς ζῶσιν, ὅσα τέλεια καὶ μὴ πηρώματα, ἢ τὴν γένεσιν αὐτομάτην ἔχει, τὸ ποιῆσαι ἕτερον οἷον αὑτó, ζῷον μὲν ζῷον, φυτὸν δὲ φυτóν, ἵνα τοῦ ἀεὶ καὶ τοῦ θείου μετέχωσιν ᾗ δύνανται [De Anima B 4, 415 a 26 sqq.]. “This being-possibility [Seinsmöglichkeit] of bringing into the world is one that belongs most genuinely to the mode of being of living things [Weise des Seins des Lebenden], to produce [herzustellen] another, and precisely in the way that it is, in the mode of its own living, an animal as an animal, a plant as a plant, so that it partakes in being-always [Immersein] and in divinity [Göttlichen] to the extent that its being-possibility allows this.” Bringing into the world is a determinate mode of being, namely the one that is oriented by the basic idea of being in the Greek sense. In reproduction [Fortpflanzung], a living thing maintains itself in its being by bringing another of its kind into the world. The mode of reproduction is the living thing’s type of always-being-there [Immer-Daseins] since being, for the Greeks, means being-present [Gegenwärtigsein], namely, always-being-present. This passage shows that μετέχειν τοῦ θείου does not mean standing in some religious relation to God. It shows that θεῖον [theion] has nothing to do with religion, but is instead a paraphrase of the concept of being in the mode of being-always [Weise des Immerseins]. Translating θεῖον as “religiousness” is a pure invention. [GA18  :112; GA18MT  :77]