original intimation of the good of the "to be". Dwelling in the ethos we generally expect being to be good. This is seen in the immediate expectation of newborns to be healthy; when we see an unhealthy baby we are shocked and sad. Our original expectation of being is goodness. The Aesthetic: Our being in the world is always incarnate. We live through our bodies and basic to our being is our embodied relationship with the world. The aesthetic is the idiotic incarnate. In beauty and the sublime we get physical intimations of the good of the to be. The aesthetic potency refers to much more than the "Kantian" purified realm of the aesthetic. The aesthetic potency deals with our embodied sensual communication and interaction with the world. In the experience of the sublime, for instance-again not taken in the Kantian sense-we get an intimation of the overdetermination of the origin. The exceeding power and force of being is intimated aesthetically to us through the sublime; our reaction is a sensual one through which we come to know the overdetermined power of the "to be". Our relationship with the ethos is always communicative. The Dianoetic: The rational potency of lawmaking and determination. The dianoetic potency looks at the world through laws and determinate formulas. Within the equivocity of the ethos and the interplay of sameness and difference there emerge some subtle constancies which we can determine through the dianoetic potency. There are some regularities which prove helpful to live in the ethos, and these are determined by this potency. The dianoetic are constancies always already at work in forms of being together. The Transcendental: The potency of a binding universality or condition of possibility. Some constancies in the ethos are so prevalent so as to be called transcendental. The transcendental potency is that which empowers us within the ethos to look for the more general and unconditional condition of possibility. Taken in a Platonic sense, as opposed to Kantian, this condition of possibility is something more akin to the original "good" that always qualifies the ethos. We come to the realisation of the 'agapeic origin' thanks to the transcendental potency. Itself not free of equivocities, the search for the unconditioned condition of possibility must include evil and death in whatever condition of possibility it finds. The origin that gives the 'to be' is thus itself not free of equivocities. To