gr. ἴδιος, idios, idion: propriedade

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The question now is how λóγος is the characteristic of being-in-the-world wherein the world is there for human beings. In which character, we ask, is the world encountered by human beings, according to Aristotle  ? What is the disclosedness reached by human beings? The ἴδιον of human beings is τὸ μóνον ἀγαθοῦ καὶ κακοῦ καὶ δίκαιου καὶ ἀδίκου καὶ τῶν ἄλλων αἴσθησιν ἔχειν, “that he alone (as human) has αἴσθησις, lives in the perception of good and evil, of proper and improper,” of συμφέρον and βλαβερὸν. Therefore, we will ask initially: what does it genuinely mean that the world in which human beings move themselves is encountered in the character of “what is conducive,” in the character of the συμφέρον? [Heidegger  , GA18:57]

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When we look around at the concrete being-there of human beings, we see definite professions, concerns: builder, shoemaker, and so on. They are the determinations of human being-there that do not apply to every human being as human. In these concerns, human beings are occupied with their hands, they go on foot, in the sense that they see and apprehend that certain parts of this being-there have, at each moment, their definite tasks and being-possibility. The question is whether, in addition—beside the ἔργον of the shoemaker, carpenter, etc.—there is yet another ἔργον of human beings that would be ἴδιον [EN1 6, 1097 b 34] to human beings as human, “proper” to them. Aristotle answers this question decisively, not in the realm of fantasy, but in such a way as to open our eyes. It is a matter of seeing the ἴδιον, of “excluding,” ἀφορίζεσθαι [EN1 6, 1097 b34 sq.], everything that human life shares with other living things. Thus all possible life is brought within the investigation’s field of vision. In the concrete presentation of the life of human beings, everything that is given as discoverable in other living things as well, is thereby removed. [Heidegger, GA18:98-99]

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LÉXICO: idion