action cannot.”27 In De anima the movement of the soul, kinemapsyches, is understood as praxis.28 Poiēsis comes from elsewhere. It has a practical aspect to it, since it is related to technē, but it cannot be reduced to this aspect, for, as Agamben (reading Aristotle through Heidegger, which raises a number of other questions) has recently put it, poiēsis “does not bring itself into presence in the work, as acting (praxis) brings itself into presence in the act (practon).”29 Poiēsis bears a transcendent