By Stephen Makin
Stephen Makin offers a transparent and actual new translation of an influential and much-discussed a part of Aristotle's philosophical process, observed by way of an analytical and demanding observation targeting philosophical matters. In ebook Theta of the Metaphysics Aristotle introduces the techniques of reality and potentiality--which have been to stay critical to philosophical research into the trendy era--and explores the excellence among the particular and the potential.
Part of the Clarendon Aristotle sequence.
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Additional resources for Aristotle: Metaphysics Theta: Translated with an Introduction and Commentary
But it is rare for Aristotle’s argument to turn on a point about natures (Θ1, 1046a 28–9, a corollary drawn concerning self-change; Θ7, 1049a 13–18, the account of what it is for something to be potentially is applied to the case of natures; Θ8, 1049b 5–10, and 1051a 2–3, a conclusion about priority is generalized to both capacities and natures; Θ8, 1050a 17–19, a conclusion is applied explicitly to natures). g. Θ1, 1046a 11–13, 19–28); and establish that necessarily, in the right circumstances, agent and patient give rise to changes (Θ5).
For example, at An. 1, 412a 21–3, he says that entelecheia is used in two ways, one corresponding to knowledge possession and one to use. It would grate with the original introduction of energeia to say that there is a sense of energeia corresponding to the possession rather than use of knowledge: and Aristotle usually avoids saying that the soul is the energeia of the body (the exceptions are An. 4, 429b 6–7, and Met. H 3, 1043a 35–6). Although the etymology of entelecheia is disputed, it is clear that—unlike energeia—it does not have its roots in the notion of activity (erg-).
Nor do they get tired in doing this; for the change for them does not concern a potentiality for the contradictory, as it does for perishable things, and so the continuity of the change is not laborious; for the cause of this is the substance which is matter and potentiality, not actuality. The things which are imperishable are also imitated by things which are in change, for example, earth and ﬁre. For these too are always acting; for they have change both per se and in themselves. But the other potentialities, from what has been determined concerning them, are all for the contradictory; for what is capable of bringing about change in a certain way is capable also of not bringing about change in this way, at any rate in all the cases which are in accordance with reason; and one and the same non-rational [capacity] will be for the contradictory by being and not being present.