Potentiality and actuality

1763: 5010: 647:) of a "potentiality as such". What Aristotle meant however is the subject of several different interpretations. A major difficulty comes from the fact that the terms actuality and potentiality, linked in this definition, are normally understood within Aristotle as opposed to each other. On the other hand, the "as such" is important and is explained at length by Aristotle, giving examples of "potentiality as such". For example, the motion of building is the 573:) when something is doing its complete "work". For this reason, the meanings of the two words converge, and they both depend upon the idea that every thing's "thinghood" is a kind of work, or in other words a specific way of being in motion. All things that exist now, and not just potentially, are beings-at-work, and all of them have a tendency towards being-at-work in a particular way that would be their proper and "complete" way. 1488: 111:

Actuality, in contrast to potentiality, is the motion, change or activity that represents an exercise or fulfillment of a possibility, when a possibility becomes real in the fullest sense. Both these concepts therefore reflect Aristotle's belief that events in nature are not all natural in a true sense. As he saw it, many things happen accidentally, and therefore not according to the natural purposes of things.

913: 5021: 1995:, a common purposive and organising field. Leading vitalists like Driesch argued that many of the basic problems of biology cannot be solved by a philosophy in which the organism is simply considered a machine. Vitalism and its concepts like entelechy have since been discarded as without value for scientific practice by the overwhelming majority of professional biologists. 1836:...the entelechy of Aristotle, which has made so much noise, is nothing else but force or activity ; that is, a state from which action naturally flows if nothing hinders it. But matter, primary and pure, taken without the souls or lives which are united to it, is purely passive ; properly speaking also it is not a substance, but something incomplete. 1828:, and his concept of the potential for movement which is in things. Instead of each type of physical thing having its own specific tendency to a way of moving or changing, as in Aristotle, Leibniz said that instead, force, power, or motion itself could be transferred between things of different types, in such a way that there is a general 1004:

truly happen by accident. He also distinguishes non-rational from rational potentialities (e.g. the capacity to heat and the capacity to play the flute, respectively), pointing out that the latter require desire or deliberate choice for their actualization. Because of this style of reasoning, Aristotle is often referred to as having a

815:, as though something that is intrinsically unstable as the instantaneous position of an arrow in flight deserved to be described by the word that everywhere else Aristotle reserves for complex organized states that persist, that hold out against internal and external causes that try to destroy them. 791:

and explains that by this explanation "the apparent contradiction between potentiality and actuality in Aristotle's definition of motion" is resolved "by arguing that in every motion actuality and potentiality are mixed or blended". Motion is therefore "the actuality of any potentiality insofar as it

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In an influential 1969 paper, Aryeh Kosman divided up previous attempts to explain Aristotle's definition into two types, criticised them, and then gave his own third interpretation. While this has not become a consensus, it has been described as having become "orthodox". This and similar more recent

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which persist" are said by him to be one of the causes of all things, while natures that do not persist, "might often be slandered as not being at all by one who fixes his thinking sternly upon it as upon a criminal". The potencies which persist in a particular material are one way of describing "the

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The Thomistic blend of actuality and potentiality has the characteristic that, to the extent that it is actual it is not potential and to the extent that it is potential it is not actual; the hotter the water is, the less is it potentially hot, and the cooler it is, the less is it actually, the more

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Aristotle describes potentiality and actuality, or potency and action, as one of several distinctions between things that exist or do not exist. In a sense, a thing that exists potentially does not exist; but, the potential does exist. And this type of distinction is expressed for several different

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The man with sight, but with his eyes closed, differs from the blind man, although neither is seeing. The first man has the capacity to see, which the second man lacks. There are then potentialities as well as actualities in the world. But when the first man opens his eyes, has he lost the capacity

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In essence this means that Aristotle did not see things as matter in motion only, but also proposed that all things have their own aims or ends. In other words, for Aristotle (unlike modern science), there is a distinction between things with a natural cause in the strongest sense, and things that

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The concept of potentiality, in this context, generally refers to any "possibility" that a thing can be said to have. Aristotle did not consider all possibilities the same, and emphasized the importance of those that become real of their own accord when conditions are right and nothing stops them.

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online resources: "For we say that both that which sees potentially and that which sees actually is "a seeing thing." And in the same way we call "understanding" both that which can use the understanding, and that which does ; and we call "tranquil" both that in which tranquillity is already

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as opposed to anything else they might become, and this potential in the unbuilt materials is referred to by Aristotle as "the buildable". So the motion of building is the actualization of "the buildable" and not the actualization of a house as such, nor the actualization of any other possibility

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causes and natural causes.) According to Aristotle, when we refer to the nature of a thing, we are referring to the form, shape or look of a thing, which was already present as a potential, an innate tendency to change, in that material before it achieved that form. When things are most "fully at

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were coined by Aristotle, and he stated that their meanings were intended to converge. In practice, most commentators and translators consider the two words to be interchangeable. They both refer to something being in its own type of action or at work, as all things are when they are real in the

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This does not mean that at one time it thinks but at another time it does not think, but when separated it is just exactly what it is, and this alone is deathless and everlasting (though we have no memory, because this sort of intellect is not acted upon, while the sort that is acted upon is

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in the sense that each sentient entity contains its own entire universe within it. But Leibniz' use of this concept influenced more than just the development of the vocabulary of modern physics. Leibniz was also one of the main inspirations for the important movement in philosophy known as

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Teleology is a crucial concept throughout Aristotle's philosophy. This means that as well as its central role in his physics and metaphysics, the potentiality-actuality distinction has a significant influence on other areas of Aristotle's thought such as his ethics, biology and psychology.

250:. For example, "sometimes we say that those who can merely take a walk, or speak, without doing it as well as they intended, cannot speak or walk". This stronger sense is mainly said of the potentials of living things, although it is also sometimes used for things like musical instruments. 838:), proposes that the solution to problems interpreting Aristotle's definition must be found in the distinction Aristotle makes between two different types of potentiality, with only one of those corresponding to the "potentiality as such" appearing in the definition of motion. He writes: 1773:

There was an adaptation of at least one aspect of Aristotle's potentiality and actuality distinction, which has become part of modern physics, although as per Bacon's approach it is a generalized form of energy, not one connected to specific forms for specific things. The definition of

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argues that, just as teleological causation is necessary to the social sciences, a specific teleological causation in biology, expressing functional purpose, should be restored and that it is already implicit in neo-Darwinism (e.g. "selfish gene"). Teleological analysis proves

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Throughout his works, Aristotle clearly distinguishes things that are stable or persistent, with their own strong natural tendency to a specific type of change, from things that appear to occur by chance. He treats these as having a different and more real existence.

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all the particular things of that kind) but it is something else that is the causal and productive thing by which all of them are formed, as is the case with an art in relation to its material, it is necessary in the soul too that these distinct aspects be

1061:, translated by Joe Sachs, with some parenthetic notes about the Greek. The passage tries to explain "how the human intellect passes from its original state, in which it does not think, to a subsequent state, in which it does." He inferred that the 843:

to see? Obviously not; while he is seeing, his capacity to see is no longer merely a potentiality, but is a potentiality which has been put to work. The potentiality to see exists sometimes as active or at-work, and sometimes as inactive or latent.

964:, often translated as actuality, differ from what is merely actual because they specifically presuppose that all things have a proper kind of activity or work which, if achieved, would be their proper end. Greek for end in this sense is 2017:

However, in philosophy aspects and applications of the concept of entelechy have been explored by scientifically interested philosophers and philosophically inclined scientists alike. One example was the American critic and philosopher

924:. Could there be a particular sculpture already existing in it as a potentiality? Aristotle wrote approvingly of such ways of talking, and felt it reflected a type of causation in nature which is often ignored in scientific discussion. 1953:

have become parts of modern scientific vocabulary with a very different meaning from Aristotle's. The original meanings are not used by modern philosophers unless they are commenting on classical or medieval philosophy. In contrast,

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of this thinking is the being of the forms. This Intellect is the first principle or foundation of existence. The One is prior to it, but not in the sense that a normal cause is prior to an effect, but instead Intellect is called an

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is an ordinary Greek word for possibility or capability. Depending on context, it could be translated 'potency', 'potential', 'capacity', 'ability', 'power', 'capability', 'strength', 'possibility', 'force' and is the root of modern

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in one explanation of the case for rejecting the concept of a formal cause or "nature" for each type of thing, argued for example that philosophers must still look for formal causes but only in the sense of "simple natures" such as

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to this day. Students of the history of philosophy continue to debate Aristotle's intent, particularly the question whether he considered the active intellect to be an aspect of the human soul or an entity existing independently of

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which is not active, but which conserves energy nevertheless. "As 'a science of power and action', dynamics arises when Leibniz proposes an adequate architectonic of laws for constrained, as well as unconstrained, motions."

1630:). These are two distinct types of existence, with God's energy being the type of existence which people can perceive, while the essence of God is outside of normal existence or non-existence or human understanding, i.e. 1209:

in 60-30 BC used the term in a very similar way to Polybius. However, Diodorus uses the term to denote qualities unique to individuals. Using the term in ways that could translated as 'vigor' or '

1832:. In other words, Leibniz's modern version of entelechy or energy obeys its own laws of nature, whereas different types of things do not have their own separate laws of nature. Leibniz wrote: 3010: 341:

fullest sense, and not just potentially real. For example, "to be a rock is to strain to be at the center of the universe, and thus to be in motion unless constrained otherwise".

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Sachs therefore proposed a complex neologism of his own, "being-at-work-staying-the-same". Another translation in recent years is "being-at-an-end" (which Sachs has also used).

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there was both a weak sense of potential, meaning simply that something "might chance to happen or not to happen", and a stronger sense, to indicate how something could be done

3730: 2538:) and the half of the line in the whole; and we call "corn" what is not yet ripe. But when a thing is potentially existent and when not, must be defined elsewhere." Aristotle 871:

is an actuality. "The actuality of the potentiality to be on the other side of the room, as just that potentiality, is neither more nor less than the walking across the room."

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The notion of possibility was greatly analyzed by medieval and modern philosophers. Aristotle's logical work in this area is considered by some to be an anticipation of

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In a more recent paper on this subject, Kosman associates the view of Aquinas with those of his own critics, David Charles, Jonathan Beere, and Robert Heineman.

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and his understanding that he was making a modern version of Aristotle's old dichotomy. He also referred to it as the "new science of power and action", (Latin

1666:, actuality unmixed with potentiality. The existence of a truly distinct essence of God which is not actuality, is not generally accepted in Catholic theology. 772:

wrongly, or inconsistently, only within his definition, making it mean "actualization", which is in conflict with Aristotle's normal use of words. According to

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The active intellect was a concept Aristotle described that requires an understanding of the actuality-potentiality dichotomy. Aristotle described this in his

641:. Aristotle's definition of motion is closely connected to his actuality-potentiality distinction. Taken literally, Aristotle defines motion as the actuality ( 263:, a material's non-accidental potential is the material cause of the things that can come to be from that material, and one part of how we can understand the 3540: 3530:(1890) , "On the Doctrine of Malebranche. A Letter to M. Remond de Montmort, containing Remarks on the Book of Father Tertre against Father Malebranche", 2038:

when the level of analysis is appropriate to the complexity of the required 'level' of explanation (e.g. whole body or organ rather than cell mechanism).

1027:. Aristotle wrote for example that "matter exists potentially, because it may attain to the form; but when it exists actually, it is then in the form". 4543: 3723: 1678:

and its treatment of potentiality and time. Indeed, many philosophical interpretations of possibility are related to a famous passage on Aristotle's

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into English with consistency. Joe Sachs renders it with the phrase "being–at–work" and says that "we might construct the word is-at-work-ness from

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is potentiality and the notion that tied in every potentiality is the potentiality to not do something as well, and that actuality is actually the

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that reference to the modern term is not very helpful in understanding the original as used by Aristotle. It is difficult to translate his use of

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present, and that which is potentially tranquil. Similarly too in the case of substances. For we say that Hermes is in the stone, (Cf. Aristotle

851:"Once he has reached the other side of the room, his potentiality to be there has been actualized in Ross' sense of the term". This is a type of 3031: 2338: 2291: 4296: 543:, 'completion'). This is a three-ring circus of a word, at the heart of everything in Aristotle's thinking, including the definition of motion. 3716: 2711: 3218:(Sixth Printing 2007 ed.). III Third Avenue South, Suite 290, Minneapolis, MN 55401-2520: University of Minnesota. pp. Bartleby . 2449: 2601: 2597: 2574: 2559: 2555: 2385: 2354: 2283: 2230: 2226: 1840:

Leibniz's study of the "entelechy" now known as energy was a part of what he called his new science of "dynamics", based on the Greek word

555:, as can be seen by its derivation, is a kind of completeness, whereas "the end and completion of any genuine being is its being-at-work" ( 3698: 4474: 4048: 1110:, for what acts is always distinguished in stature above what is acted upon, as a governing source is above the material it works on. 306: 2403: 3457: 1140:, Aristotle wrote at more length on a similar subject and is often understood to have equated the active intellect with being the " 273:, sometimes translated as "thinghood") of any separate thing. (As emphasized by Aristotle, this requires his distinction between 2357:τὸ γὰρ ἔργον τέλος, ἡ δὲ ἐνέργεια τὸ ἔργον, διὸ καὶ τοὔνομα ἐνέργεια λέγεται κατὰ τὸ ἔργον καὶ συντείνει πρὸς τὴν ἐντελέχειαν. 1213:' (in a more modern sense); for society, 'practice' or 'custom'; for a thing, 'operation' or 'working'; like vigor in action. 1091:

the one sort is intellect by becoming all things, the other sort by forming all things, in the way an active condition like

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As mentioned above, the concept had occupied a central position in the metaphysics of Leibniz, and is closely related to his

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nature itself" of that material, an innate source of motion and rest within that material. In terms of Aristotle's theory of

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not doing of a potentiality; Agamben notes that thought is unique in that it is the ability to reflect on this potentiality

4597: 2775: 2090: 186:, which is the root of the English word "potential"; it is also sometimes used in English-language philosophical texts. In 909:

The actuality-potentiality distinction in Aristotle is a key element linked to everything in his physics and metaphysics.

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Aristotle says the word can be made clear by looking at examples rather than trying to find a definition. Two examples of

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In contrast, the position of Western Medieval (or Catholic) Christianity, can be found for example in the philosophy of

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This was based largely upon Plotinus' reading of Plato, but also incorporated many Aristotelian concepts, including the

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translation: "the phrase being-at-work, which is designed to converge in meaning with being-at-work-staying-complete".

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Noble, D. (2016). Dance to the tune of life: Biological relativity. Cambridge University Press. pp 53, 198, 210, 277.

3223: 2833: 2809: 1531: 1513: 1366:, that used three fundamental metaphysical principles, which were conceived of in terms consistent with Aristotle's 1104:

This sort of intellect is separate, as well as being without attributes and unmixed, since it is by its thinghood a

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People sometimes speak of a figure being already present in a rock which could be sculpted to represent that figure.

5066: 5061: 4513: 4159: 2065: 519:, to be a certain way by the continuing effort of holding on in that condition), while at the same time punning on 172:). They refer especially to the way the word is used by Aristotle, as a concept contrasting with "actuality". The 4538: 3105:, whose very names, pointing to the actuality which is potential and the actuality which is motion, preserve the 1822:), but what he defined is today called kinetic energy, and was seen by Leibniz as a modification of Aristotle's 1136:

This has been referred to as one of "the most intensely studied sentences in the history of philosophy". In the

4878: 4128: 3357: 2473: 2207: 1498: 1261: 3141: 2349:); hence the term "actuality" is derived from "activity," and tends to have the meaning of "complete reality ( 1456:

its own thoughts and creates "a separate, material cosmos that is the living image of the spiritual or noetic

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The argument of Ross for this interpretation requires him to assert that Aristotle actually used his own word

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and is a traditional translation, but its normal meaning in Latin is 'anything which is currently happening'.

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of potential values (before measurement) has the potential to collapse into one of those values, under the

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have changed. However the terminology has also been adapted to new uses, as is most obvious in words like

1749:, which exist in many gradations and modes in very different types of individual bodies. In the works of 17: 3089:' physics and invented a science of dynamics, explicitly acknowledged his debt to Aristotle (see, e.g., 1762: 1302:), which, being passive and full of potentialities, would be ordered in actual forms, as can be seen in 4617: 1976:, and within this movement and schools influenced by it entelechy may denote a force propelling one to 1152:

Just what Aristotle meant by potential intellect and active intellect – terms not even explicit in the

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comes first in time in any one knower, in the whole of things it does not take precedence even in time.

3556: 4980: 3082: 2779: 1921: 1799: 900:), as material, is thinghood. The being-at-work-staying-the-same of a potency as a potency is motion. 139: 1726:

Aristotle's metaphysics, his account of nature and causality, was for the most part rejected by the

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was used in many ways, for example to describe the way striking metaphors work, or human happiness.

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Coming to motion, Sachs gives the example of a man walking across the room and explains as follows:

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he regarded himself as restoring in a modified form. From Leibniz we derive our current notions of

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in several ways. In modern times the dichotomy has gradually lost importance, as understandings of

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called this "a quantitative version of the old concept of 'potentia' in Aristotelian philosophy".

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book III gives the following results from his understanding of Aristotle's definition of motion:

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For Leibniz, like Aristotle, this law of nature concerning entelechies was also understood as a

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re-workings of Plato and Aristotle were influential amongst early Christian theologians. In his

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We speak of an entity being a "seeing" thing whether it is currently seeing or just able to see.

894:), of which the only other species is thinghood. The being-at-work-staying-itself of a potency ( 4533: 4419: 4396: 4323: 4219: 2964: 2604:ἔτι ἡ ὕλη ἔστι δυνάμει ὅτι ἔλθοι ἂν εἰς τὸ εἶδος: ὅταν δέ γε ἐνεργείᾳ ᾖ, τότε ἐν τῷ εἴδει ἐστίν 1892:. A soul, or spirit, according to Leibniz, can be understood as a type of entelechy (or living 1829: 1323: 809:

One implication of this interpretation is that whatever happens to be the case right now is an

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This interpretation is, to use the words of Ross that "it is the passage to actuality that is

4647: 4642: 4622: 4424: 4137: 3296: 2952: 2140: 1917: 1783: 1715: 1502:. New Testament concordances are not evidence that this concept is used in the New Testament. 1378:

dichotomy, and one interpretation of his concept of the Active Intellect (discussed above):-

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Oxford Physics in the Thirteenth Century (ca. 1250-1270): Motion, Infinity, Place & Time

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We speak of someone having understanding, whether they are using that understanding or not.

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because it is the end or perfection which has being only in, through, and during activity.

85: 3695:. Vol. 17, 18. Cambridge: Harvard University Press; (London: William Heinemann Ltd.). 1586:

is used 161 times, usually with the meaning 'power/ability' and 'act/work', respectively.

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it is found implicitly the notion of potency and act in his cosmological presentation of

1078: 1019:, potentiality (or potency) on the other hand, is linked by Aristotle to his concepts of 880: 633: 255: 243: 138:. These were words first used in modern physics by the German scientist and philosopher, 123: 76: 3422: 1205:

in both an Aristotelian way and also to describe the "clarity and vividness" of things.

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and at best implied – and just how he understood the interaction between them remains

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types of being within Aristotle's categories of being. For example, from Aristotle's

445:, or in some contexts change, is also explained by Aristotle as a particular type of 119: 3655: 2862: 4868: 4726: 4569: 4409: 4241: 4202: 4196: 4097: 3622: 3494: 3469: 3426: 3369: 3162: 2895: 2797: 2655: 2035: 1977: 1869: 1791: 1707: 1601: 1411:. It thinks its own contents, which are thoughts, equated to the Platonic ideas or 1206: 1040: 776:

this explanation also can not account for the "as such" in Aristotle's definition.

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Tredennick's translation, with links to his footnote cross references, using the

2234: 2048: 1999: 1973: 1605: 1412: 1277: 1009: 2801: 2341:. In Tredinnick's translation: "For the activity is the end, and the actuality ( 1710:, who reasoned informally in a modal manner, mainly to analyze statements about 1684:, concerning the truth of the statement: "There will be a sea battle tomorrow". 863:

a man is walking his potentiality to be on the other side of the room is actual

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in the name of this new science comes from the importance of his discovery of

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as follows, and uses the word actuality to describe the overlap between them:

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Palamas gave this explanation as part of his defense of the Eastern Orthodox

1571: 1465: 1335: 1298: 1141: 1106: 469: 159: 3473: 857:. However, it is not a motion, and not relevant to the definition of motion. 4975: 4701: 4246: 4189: 4171: 3614: 3440: 3431: 2993:"Ergon Meaning in Bible - New Testament Greek Lexicon - King James Version" 2085: 2080: 1988: 1727: 1545: 1431: 1303: 1293: 1020: 1016: 835: 831: 822: 187: 3489:

Heinaman, Robert (1994), "Is Aristotle's definition of motion circular?",

4851: 4691: 4681: 4386: 4183: 4149: 3373: 2953:

https://en.wiktionary.org/%E1%BC%94%CF%81%CE%B3%CE%BF%CE%BD#Ancient_Greek

2070: 2054: 2030: 2011: 1877: 1699: 1695: 1656:, who relied on Aristotle's concept of entelechy, when he defined God as 1589: 1331: 1327: 1047: 979: 260: 115: 72: 3358:"Leibniz's Theoretical Shift in the Phoranomus and Dynamica de Potentia" 2747: 904: 888:

The genus of which motion is a species is being-at-work-staying-itself (

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of the One. The One is the possibility of this foundation of existence.

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Already in Aristotle's own works, the concept of a distinction between

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resolutions of the two paradoxes in Aristotle's definition of motion."

2641:"Good, Actually: Aristotelian Metaphysics and the 'Guise of the Good'" 1810:'s investigation of falling bodies. He preferred to refer to it as an 4968: 4785: 4763: 4721: 4587: 4582: 4577: 4528: 4518: 4281: 4259: 4230: 4122: 4071: 3940: 3830: 3750: 3098: 3086: 1803: 1642: 1355: 1115: 1005: 975: 739: 410: 64: 3298:

Aristotle East and West: Metaphysics and the Division of Christendom

2899: 1759:", are discussed, but he equates them simply to "cause and effect". 1516:. Statements consisting only of original research should be removed. 1157: 236:

In his philosophy, Aristotle distinguished two meanings of the word

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These concepts, in modified forms, remained very important into the

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An Essay concerning Human Understanding and Other Writings, Part 2

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Kistler, Max (2018), Engelhard, Kristina; Quante, Michael (eds.),

2979:"Dunamis Meaning in the Bible - New Testament Greek Lexicon (NAS)" 1698:. Modal logic as a named subject owes much to the writings of the 945:

We speak of corn existing in a field even when it is not yet ripe.

4856: 4844: 4315: 4133: 3890: 3770: 3106: 2748:«'Powers that Be': The Concept of Potency in Plato and Aristotle» 2075: 2010:

rather than in a relation to an object making the mind a sort of

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of the human body and mind whereas happiness is more simply the

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work" we can see more fully what kind of thing they really are.

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is a word used much less in technical senses in recent times.

1081:

one thing is the material for each kind (this is what is in

4963: 4265: 4252: 4165: 4110: 4000: 3920: 3880: 3860: 3800: 3790: 1955: 1948: 1942: 1932: 1863: 1841: 1625: 1609: 1581: 1575: 1565: 1559: 1553: 1469: 1447: 1416: 1391: 1373: 1367: 1359: 1265: 1236: 1230: 1222: 1188: 1182: 1172: 1092: 1068: 1062: 1051:(book 3, ch. 5, 430a10-25) and covered similar ground in his 995: 989: 983: 969: 959: 953: 895: 889: 852: 810: 767: 758: 700: 654: 648: 642: 626: 611: 605: 599: 593: 583: 577: 568: 562: 556: 550: 538: 526: 520: 515: 508: 502: 496: 478: 472: 456: 446: 432: 424: 418: 400: 391: 381: 365: 359: 353: 345: 335: 329: 300: 290: 269: 237: 211: 173: 163: 127: 1344:

was a late classical pagan philosopher and theologian whose

1122:, is the same as the thing it knows, and while knowledge in 912: 779: 726: 3910: 3840: 1889: 1885: 1787: 1437: 1401: 1399:

The Intellect, or Intelligence, or, to use the Greek term,

1245: 1015:

While actuality is linked by Aristotle to his concept of a

604:

because it is the activity which makes a thing what it is,

1924:

of quantum mechanics. In particular, the German physicist

1858:). And it is from him that the modern distinction between 3691:

Aristotle (1989). "Metaphysics, Hugh Tredennick trans.".

1145: 3738: 3409:

Jaeger, Gregg (2017), "Quantum potentiality revisited",

2490:, text with commentary, London, 1936, p. 359, quoted by 1634:, in that it is not caused or created by anything else. 1548:

into Christendom by early Christian theologians such as

1460:

contained as a unified thought within the Intelligence".

823:

3. The interpretation of Kosman, Coope, Sachs and others

376:

but the term has evolved so much over the course of the

3577:

Aristotle's Metaphysics, a New Translation by Joe Sachs

3482:

The Activity of Being: an Essay on Aristotle's Ontology

3327:"Change and its Relation to Actuality and Potentiality" 3267:

Aristotle's Metaphysics, a new translation by Joe Sachs

3034:

of W.D. Ross's translation scanned on Internet Archive.

2233:. The translations used are those of Tredennick on the 370:), meaning 'work'. It is the source of the modern word 3595:

Aristotle's On the Soul and On Memory and Recollection

1590:

Essence-energies debate in medieval Christian theology

3161:, Dordrecht: Springer Netherlands, pp. 353–374, 2562:ὥστε φανερὸν ὅτι ἡ οὐσία καὶ τὸ εἶδος ἐνέργειά ἐστιν. 1649:

became a standard part of Orthodox dogma after 1351.

1170: 905:

The importance of actuality in Aristotle's philosophy

763:" as opposed to any potentiality being an actuality. 723:

publications are the basis of the following summary.

158:"Potentiality" and "potency" are translations of the 1721: 974:(a work that is the proper end of a thing) and also 878:, pp. 78–79), in his commentary of Aristotle's 146:

retains influence on recent concepts of biological "

30:"Actuality" redirects here. For the film genre, see 4544:On Youth, Old Age, Life and Death, and Respiration 3447:Klein, Jacob (1985), "Leibnitz, an Introduction", 3285:Doing and Being: An interpretation of Aristotle's 2999: 2886:Chambers, A. B. (1998). "Chaos in Paradise Lost". 2796:. Dordrecht: Springer Netherlands. pp. 5–19. 1608:wrote about the "energies" (actualities; singular 746:points out that it was also the interpretation of 705:or putting into action, of the building materials 4749: 4672: 3617:(1950). "A Note on Aristotle: Categories 6a 15". 3558:The Walter Arndt Lecture: The Autonomy of Biology 3411:Philosophical Transactions of the Royal Society A 1421:). The thinking of this Intellect is the highest 1292:is also classically associated with a disordered 63:are a pair of closely connected principles which 5038: 3634: 2310: 2308: 1073:distinction must also exist in the soul itself: 477:, was coined by Aristotle and transliterated in 2941:, Metaphysics Research Lab, Stanford University 1862:and dynamics in physics stems. The emphasis on 1132:destructible), and without this nothing thinks. 44:"Energeia" redirects here. For other uses, see 3349:Alfarabi, Avicenna, and Averroes, on Intellect 1908:Ideas about potentiality have been related to 1903: 1057:(book 12, ch.7-10). The following is from the 37:"Dunamis" redirects here. For other uses, see 4042: 3724: 2826:Sethian Gnosticism and the Platonic Tradition 2305: 1216: 792:is still a potentiality". Or in other words: 664:which the building materials might have had. 4820: 2414: 2412: 1570:) are frequently used in the original Greek 3673:, R.P. Hardie & Gaye, R.K. translators" 3669:"The Internet Classics Archive - Aristotle 3656:"The Internet Classics Archive - Aristotle 3643:"The Internet Classics Archive - Aristotle 3604:"Aristotle: Motion and its Place in Nature" 3518:: CS1 maint: DOI inactive as of May 2024 ( 2692: 2690: 2688: 2155: 2153: 2151: 2149: 1853: 1847: 1823: 1817: 1811: 1754: 1753:then, the traditional Aristotelian terms, " 1669: 1657: 1615: 203: 181: 143: 4049: 4035: 3731: 3717: 3355: 3130: 2943:. The direct quote above comes from Moore. 2026:" illustrates his thought on the subject. 1386:or "the One" sometimes also described as " 1165: 801:As with the first interpretation however, 3690: 3679: 3666: 3653: 3640: 3430: 3264: 3007:"Gregory Palamas: An Historical Overview" 2828:(em inglês). : Presses Université Laval. 2409: 1532:Learn how and when to remove this message 668: 454: 27:Principles in the philosophy of Aristotle 3488: 3346: 3294: 2885: 2791: 2734: 2722: 2696: 2685: 2461: 2314: 2146: 1761: 952:Within the works of Aristotle the terms 911: 495:Aristotle invents the word by combining 3613: 3526: 3387: 3315: 3152: 3118: 2794:Aristotle's Criticism of the Receptacle 2638: 2613: 2326: 2182: 1941:As discussed above, terms derived from 1620:in Latin) of God in contrast to God's " 1034: 14: 5039: 3479: 3455: 3408: 3329:, in Anagnostopoulos, Georgios (ed.), 2932: 2503: 1477: 731: 4891: 4800: 4030: 3712: 3601: 3592: 3574: 3565: 3538: 3446: 3324: 3282: 3078: 3074: 2844: 2842: 2680: 2515: 2491: 2418: 2374: 2370: 2366: 2287: 2271: 2253: 2194: 2170: 2159: 1264:, and is involved in the question of 1256:. It has also been associated to the 1148:. Nevertheless, as Davidson remarks: 875: 827: 802: 784: 773: 743: 735: 488: 4598:On Melissus, Xenophanes, and Gorgias 3740:Ancient Greek philosophical concepts 3551: 3202: 2091:Hypostasis (philosophy and religion) 1481: 787:associates this interpretation with 309:) (sometimes rendered in English as 242:. According to his understanding of 4056: 3683:Metaphysica translated by W.D. Ross 3608:Internet Encyclopedia of Philosophy 3568:Aristotle's Physics: a Guided Study 3532:The Philosophical Works of Leibnitz 2939:Stanford Encyclopedia of Philosophy 2928:Internet Encyclopedia of Philosophy 2618:. Oxford: Oxford University Press. 1690:regards possibility, as studied by 1248:, mainly in the description of the 978:. This is an aspect of Aristotle's 24: 4959:Transmission of the Greek Classics 3579:, Santa Fe, NM: Green Lion Books, 3458:"Aristotle's Definition of Motion" 3269:, Santa Fe, NM: Green Lion Books, 3213: 2839: 2022:(1897–1993) whose concept of the " 1405:, which is described as God, or a 982:and specifically of formal cause ( 867:, or in other words the potential 576:Sachs explains the convergence of 25: 5078: 4633:The Situations and Names of Winds 2921: 2766:Brisson, Luc (January 1, 2016). « 1722:Influence on early modern physics 1097:that are in potency be at work as 830:, amongst other authors (such as 190:philosophy, English authors like 118:, influencing the development of 5019: 5009: 5008: 3541:"Book II Chapter XXI "Of Power"" 3318:Aristotle's Philosophy of Action 2137:Opus Dei: An Archaeology of Duty 1937:in modern philosophy and biology 1486: 1354:he sought to reconcile ideas of 716:is built, and no longer moving. 289:is often used to translate both 4539:On Length and Shortness of Life 3258: 3246: 3207: 3196: 3146: 3135: 3124: 3112: 3068: 3046: 3037: 3024: 2985: 2971: 2957: 2946: 2914: 2879: 2863:"Potentiality and Act in Chaos" 2855: 2818: 2785: 2760: 2740: 2728: 2716: 2702: 2674: 2639:Willows, Adam M. (April 2022). 2632: 2614:Johnson, Monte Ransome (2008). 2607: 2588: 2565: 2546: 2521: 2509: 2497: 2481: 2455: 2439: 2432:201a10-11, 201a27-29, 201b4-5. 2423: 2391: 2379: 2360: 2332: 2320: 2277: 1998:Important to the philosophy of 780:2. The "product" interpretation 727:1. The "process" interpretation 567:is a continuous being-at-work ( 507:, 'complete, full-grown') with 153: 4129:Correspondence theory of truth 3301:. Cambridge University Press. 2259: 2240: 2217: 2200: 2188: 2176: 2164: 2118: 1288:. The mythological concept of 1197:about 150 BC, in his work the 531:, 'persistence') by inserting 202:as their translation of Latin 13: 1: 4475:Constitution of the Athenians 3635:Old translations of Aristotle 3391:Aristotle's De Anima in Focus 3356:Duchesneau, François (1998), 2824:Turner, John Douglas (2001). 2208:Perseus dictionary references 2112: 1884:, but also for understanding 1767:Gottfried Wilhelm von Leibniz 1268:and non-being since from the 738:associate this approach with 4377:On Generation and Corruption 3621:. New Series (59): 552–554. 3499:10.1515/APEIRON.1994.27.1.25 3167:10.1007/978-94-024-1287-1_14 2792:Claghorn, George S. (1954). 2768:The Intellect and the cosmos 2066:Essence–Energies distinction 1956: 1949: 1943: 1933: 1864: 1842: 1626: 1610: 1596:Essence-Energies distinction 1582: 1576: 1566: 1560: 1554: 1544:Other than incorporation of 1470: 1448: 1417: 1396:or possibility of existence. 1392: 1374: 1368: 1252:and the "Receptacle" in his 1237: 1231: 1189: 1183: 1173: 1069: 1063: 1008:, and sometimes as having a 996: 990: 984: 970: 960: 954: 896: 890: 853: 811: 768: 759: 701: 655: 649: 643: 627: 625:Aristotle discusses motion ( 612: 606: 600: 594: 584: 578: 569: 563: 557: 551: 521: 509: 497: 473: 457: 447: 433: 425: 419: 401: 392: 382: 366: 354: 346: 336: 330: 301: 291: 281: 238: 212: 164: 7: 2965:"Vocabulary Frequency List" 2802:10.1007/978-94-011-8839-5_2 2127:, translated into Latin as 2041: 1991:, living things develop by 1904:Influence on modern physics 1830:conservation of this energy 1564:(the morphological root of 1512:the claims made and adding 1440:or, to use the Greek term, 1262:Plato's unwritten doctrines 666: 344: 10: 5083: 4618:On Marvellous Things Heard 4237:Potentiality and actuality 3660:, E.M. Edghill translator" 3570:, Rutgers University Press 3484:, Harvard University Press 3347:Davidson, Herbert (1992), 3333:, Blackwell, p. 277, 2462:Trifogli, Cecilia (2000), 1593: 1217:Platonism and neoplatonism 1038: 988:, which Aristotle says is 659:of the building materials 539: 527: 503: 429:of a human being a human. 360: 61:potentiality and actuality 43: 36: 29: 5004: 4981:Commentaries on Aristotle 4951: 4665: 4568: 4552: 4504: 4483: 4449: 4433: 4395: 4357: 4314: 4305: 4090: 4064: 3746: 3388:Durrant, Michael (1993). 3351:, Oxford University Press 3214:Agamben, Giorgio (1990). 3155:"Potentiality in Physics" 2660:10.1017/S0031819121000425 2506:, chapter 2, footnote 19. 2252:192a18. Translation from 1922:Copenhagen interpretation 1880:, important not only for 1816:or 'living force' (Latin 711: 697:in the building material. 685: 669: 620: 405:in Aristotle's works are 142:. Aristotle's concept of 140:Gottfried Wilhelm Leibniz 3647:, J.A. Smith translator" 3627:10.1093/mind/LIX.236.552 3451:, St Johns College Press 3394:. Taylor & Francis. 3331:A Companion to Aristotle 3295:Bradshaw, David (2004). 3283:Beere, Jonathan (1990), 3238:: CS1 maint: location ( 3159:Handbook of Potentiality 2850:Plutarch as a Polemicist 2746:Cleary, John J. (1998). 2061:Alexander of Aphrodisias 1670:Influence on modal logic 1362:together with a form of 46:Energia (disambiguation) 39:Dunamis (disambiguation) 5067:Philosophy of Aristotle 5062:Metaphysical properties 4349:Sophistical Refutations 3693:Aristotle in 23 Volumes 3501:(inactive 2024-05-13), 3474:10.1163/156852869x00037 3362:Perspectives on Science 3316:Charles, David (1984), 1688:Contemporary philosophy 1166:Post-Aristotelian usage 637:quite differently from 50:Energy (disambiguation) 4534:On Divination in Sleep 4220:Horror vacui (physics) 3697:This 1933 translation 3480:Kosman, Aryeh (2013), 3456:Kosman, Aryeh (1969), 3432:10.1098/rsta.2016.0390 3325:Coope, Ursula (2009), 2933:Gerson, Lloyd (2018), 2867:lullianarts.narpan.net 2782::10.4000/methodos.4463 2616:Aristotle on teleology 2585:for deliberate choice. 2577:. The Greek words are 2339:Metaphysics 1050a21-23 2133:possibilitas–efficacia 1854: 1848: 1838: 1824: 1818: 1812: 1770: 1755: 1658: 1616: 1580:is used 119 times and 1446:. The soul is also an 1324:Renaissance philosophy 1201:uses Aristotle's word 1163: 1134: 1128: 1112: 1101: 1088: 968:, a component word in 925: 902: 865:just as a potentiality 845: 817: 799: 681:they can be built with 618: 545: 204: 198:used the English word 182: 5026:Philosophy portal 4648:Rhetoric to Alexander 3093:), whose doctrine of 2386:Metaphysics 1048a30ff 1896:) which has distinct 1834: 1802:, as a correction of 1765: 1694:, to be an aspect of 1594:Further information: 1330:'s Book of Chaos and 1318:, and the subsequent 1150: 1129: 1113: 1102: 1095:too makes the colors 1089: 1075: 980:theory of four causes 915: 886: 840: 807: 794: 707:as building materials 661:as building materials 590: 493: 358:is a word based upon 4737:Andronicus of Rhodes 4638:On Virtues and Vices 4593:On Indivisible Lines 4514:Sense and Sensibilia 4484:Rhetoric and poetics 4297:Mathematical realism 3539:Locke, John (1689). 3374:10.1162/posc_a_00545 3216:The Coming Community 2468:, Brill, p. 8, 2404:Book X. Chapters 1–5 2298:τοὔνομα, ἡ πρὸς τὴν 2135:). Giorgio Agamben, 1035:The active intellect 789:St Thomas of Aquinas 5047:Action (philosophy) 4707:Strato of Lampsacus 4339:Posterior Analytics 4091:Ideas and interests 3602:Sachs, Joe (2005), 3593:Sachs, Joe (2001), 3575:Sachs, Joe (1999), 3566:Sachs, Joe (1995), 3449:Lectures and Essays 3423:2017RSPTA.37560390J 3368:(1&2): 77–109, 3043:Book II, aphorism V 2345:) is the activity ( 2284:Metaphysics 1047a30 2129:potentia–actualitas 2024:terministic screens 1855:potentia et actione 1849:potentia et effectu 1478:New Testament usage 994:) and final cause ( 4751:Islamic Golden Age 4674:Peripatetic school 4460:Nicomachean Ethics 4155:Future contingents 3680:Aristotle (1908). 3667:Aristotle (2009). 3654:Aristotle (2009). 3641:Aristotle (2009). 3597:, Green Lion Books 3528:Leibniz, Gottfried 3417:(2106): 20160390, 3265:Aristotle (1999), 3091:Specimen Dynamicum 2399:Nicomachean Ethics 1983:In the biological 1771: 1552:, the concepts of 1497:possibly contains 1452:: it acts upon or 1021:hylomorphic matter 926: 797:potentially, hot. 671:Building materials 417:). Pleasure is an 378:history of science 98:Nicomachean Ethics 5034: 5033: 4986:Metabasis paradox 4947: 4946: 4887: 4886: 4874:Pietro Pomponazzi 4816: 4815: 4796: 4795: 4745: 4744: 4697:Eudemus of Rhodes 4687:Clearchus of Soli 4661: 4660: 4329:On Interpretation 4272:Temporal finitism 4160:Genus–differentia 4117:Category of being 4024: 4023: 3795:(first principle) 3401:978-0-415-05340-2 3308:978-0-521-82865-9 3287:Metaphysics Theta 3176:978-94-024-1287-1 3131:Duchesneau (1998) 3085:, who criticized 2778: 1626-0600. 1960:, in the form of 1926:Werner Heisenberg 1910:quantum mechanics 1798:, was derived by 1756:potentia et actus 1704:William of Ockham 1692:modal metaphysics 1681:On Interpretation 1604:Christianity, St 1542: 1541: 1534: 1499:original research 1241:), linked to the 720: 719: 388:Anglo-Saxon roots 319:comes from Latin 120:medieval theology 16:(Redirected from 5074: 5024: 5023: 5022: 5012: 5011: 4889: 4888: 4869:Jacopo Zabarella 4818: 4817: 4798: 4797: 4747: 4746: 4727:Diodorus of Tyre 4670: 4669: 4312: 4311: 4242:Substance theory 4203:Moderate realism 4197:Minima naturalia 4098:Active intellect 4051: 4044: 4037: 4028: 4027: 4016: 4006: 3996: 3986: 3976: 3966: 3956: 3946: 3936: 3926: 3916: 3906: 3896: 3886: 3876: 3866: 3856: 3846: 3836: 3826: 3816: 3806: 3796: 3786: 3776: 3766: 3756: 3733: 3726: 3719: 3710: 3709: 3696: 3687: 3676: 3663: 3650: 3630: 3610: 3598: 3589: 3571: 3562: 3548: 3535: 3523: 3517: 3509: 3485: 3476: 3452: 3443: 3434: 3405: 3384: 3352: 3343: 3321: 3312: 3291: 3279: 3253: 3250: 3244: 3243: 3237: 3229: 3211: 3205: 3200: 3194: 3193: 3192: 3191: 3150: 3144: 3139: 3133: 3128: 3122: 3116: 3110: 3072: 3066: 3050: 3044: 3041: 3035: 3028: 3022: 3021: 3019: 3018: 3009:. Archived from 3003: 2997: 2996: 2989: 2983: 2982: 2975: 2969: 2968: 2967:. 15 April 2017. 2961: 2955: 2950: 2944: 2942: 2930: 2918: 2912: 2911: 2883: 2877: 2876: 2874: 2873: 2859: 2853: 2846: 2837: 2822: 2816: 2815: 2789: 2783: 2764: 2758: 2744: 2738: 2732: 2726: 2720: 2714: 2706: 2700: 2694: 2683: 2678: 2672: 2671: 2645: 2636: 2630: 2629: 2611: 2605: 2592: 2586: 2569: 2563: 2550: 2544: 2541:Metaphysics 9.9. 2525: 2519: 2513: 2507: 2501: 2495: 2485: 2479: 2478: 2459: 2453: 2443: 2437: 2427: 2421: 2416: 2407: 2395: 2389: 2383: 2377: 2364: 2358: 2336: 2330: 2324: 2318: 2312: 2303: 2281: 2275: 2263: 2257: 2244: 2238: 2221: 2215: 2204: 2198: 2192: 2186: 2180: 2174: 2173:, p. lvii). 2168: 2162: 2157: 2144: 2125:dynamis–energeia 2122: 1978:self-fulfillment 1959: 1952: 1946: 1936: 1878:metaphysical law 1870:potential energy 1867: 1857: 1851: 1845: 1827: 1821: 1815: 1758: 1708:John Duns Scotus 1702:, in particular 1661: 1629: 1619: 1613: 1602:Eastern Orthodox 1585: 1579: 1569: 1563: 1557: 1537: 1530: 1526: 1523: 1517: 1514:inline citations 1490: 1489: 1482: 1473: 1451: 1420: 1395: 1377: 1371: 1314:, and among the 1306:, especially in 1290:primordial Chaos 1240: 1234: 1207:Diodorus Siculus 1192: 1186: 1176: 1171:New meanings of 1072: 1066: 1041:Active Intellect 999: 993: 987: 973: 963: 957: 899: 893: 856: 814: 771: 762: 704: 693:that had been a 667: 658: 652: 646: 630: 615: 609: 603: 597: 587: 581: 572: 566: 560: 554: 542: 541: 530: 529: 524: 512: 506: 505: 500: 491:, p. 245): 476: 460: 450: 437:, translated as 436: 428: 422: 404: 395: 385: 369: 363: 362: 357: 349: 339: 333: 304: 294: 241: 215: 207: 185: 167: 67:used to analyze 21: 5082: 5081: 5077: 5076: 5075: 5073: 5072: 5071: 5052:Aristotelianism 5037: 5036: 5035: 5030: 5020: 5018: 5000: 4943: 4883: 4879:Cesar Cremonini 4835:Albertus Magnus 4812: 4792: 4741: 4657: 4613:Physiognomonics 4608:On Things Heard 4603:On the Universe 4564: 4548: 4506:Parva Naturalia 4500: 4479: 4465:Eudemian Ethics 4445: 4429: 4391: 4353: 4334:Prior Analytics 4301: 4225:Rational animal 4086: 4060: 4058:Aristotelianism 4055: 4025: 4020: 4014: 4004: 3994: 3984: 3974: 3964: 3954: 3944: 3934: 3924: 3914: 3904: 3894: 3884: 3874: 3864: 3854: 3844: 3834: 3824: 3814: 3804: 3794: 3784: 3774: 3764: 3754: 3742: 3737: 3703:Perseus Project 3637: 3587: 3511: 3510: 3402: 3341: 3309: 3277: 3261: 3256: 3251: 3247: 3231: 3230: 3226: 3212: 3208: 3201: 3197: 3189: 3187: 3177: 3151: 3147: 3140: 3136: 3129: 3125: 3117: 3113: 3073: 3069: 3051: 3047: 3042: 3038: 3029: 3025: 3016: 3014: 3005: 3004: 3000: 2991: 2990: 2986: 2977: 2976: 2972: 2963: 2962: 2958: 2951: 2947: 2922:Moore, Edward, 2919: 2915: 2900:10.2307/2707859 2884: 2880: 2871: 2869: 2861: 2860: 2856: 2847: 2840: 2823: 2819: 2812: 2790: 2786: 2765: 2761: 2745: 2741: 2733: 2729: 2721: 2717: 2707: 2703: 2695: 2686: 2679: 2675: 2643: 2637: 2633: 2626: 2612: 2608: 2593: 2589: 2581:for desire and 2570: 2566: 2551: 2547: 2526: 2522: 2514: 2510: 2502: 2498: 2486: 2482: 2476: 2460: 2456: 2444: 2440: 2428: 2424: 2417: 2410: 2396: 2392: 2384: 2380: 2365: 2361: 2337: 2333: 2325: 2321: 2315:Bradshaw (2004) 2313: 2306: 2294:: ἐλήλυθε δ᾽ ἡ 2282: 2278: 2274:, p. 51).) 2264: 2260: 2245: 2241: 2235:Perseus project 2222: 2218: 2205: 2201: 2193: 2189: 2181: 2177: 2169: 2165: 2158: 2147: 2123: 2119: 2115: 2110: 2049:Actual infinity 2044: 2000:Giorgio Agamben 1974:German Idealism 1939: 1906: 1724: 1672: 1606:Gregory Palamas 1598: 1592: 1538: 1527: 1521: 1518: 1503: 1491: 1487: 1480: 1390:". This is the 1219: 1179: 1168: 1043: 1037: 1010:theory of forms 907: 825: 782: 729: 698: 678: 673:have different 623: 487:. According to 463: 396:into English". 351: 284: 176:translation of 156: 53: 42: 35: 28: 23: 22: 15: 12: 11: 5: 5080: 5070: 5069: 5064: 5059: 5054: 5049: 5032: 5031: 5029: 5028: 5016: 5005: 5002: 5001: 4999: 4998: 4993: 4991:Views on women 4988: 4983: 4978: 4973: 4972: 4971: 4961: 4955: 4953: 4952:Related topics 4949: 4948: 4945: 4944: 4942: 4941: 4936: 4931: 4926: 4921: 4916: 4911: 4906: 4901: 4895: 4893: 4885: 4884: 4882: 4881: 4876: 4871: 4866: 4864:Peter of Spain 4861: 4860: 4859: 4849: 4848: 4847: 4840:Thomas Aquinas 4837: 4832: 4826: 4824: 4814: 4813: 4811: 4810: 4804: 4802: 4794: 4793: 4791: 4790: 4789: 4788: 4778: 4777: 4776: 4766: 4761: 4755: 4753: 4743: 4742: 4740: 4739: 4734: 4729: 4724: 4719: 4717:Aristo of Ceos 4714: 4709: 4704: 4699: 4694: 4689: 4684: 4678: 4676: 4667: 4663: 4662: 4659: 4658: 4656: 4655: 4650: 4645: 4640: 4635: 4630: 4625: 4620: 4615: 4610: 4605: 4600: 4595: 4590: 4585: 4580: 4574: 4572: 4570:Pseudepigrapha 4566: 4565: 4563: 4562: 4556: 4554: 4550: 4549: 4547: 4546: 4541: 4536: 4531: 4526: 4521: 4516: 4510: 4508: 4502: 4501: 4499: 4498: 4493: 4487: 4485: 4481: 4480: 4478: 4477: 4472: 4467: 4462: 4456: 4454: 4447: 4446: 4444: 4443: 4437: 4435: 4431: 4430: 4428: 4427: 4422: 4417: 4412: 4407: 4401: 4399: 4393: 4392: 4390: 4389: 4384: 4379: 4374: 4372:On the Heavens 4369: 4363: 4361: 4355: 4354: 4352: 4351: 4346: 4341: 4336: 4331: 4326: 4320: 4318: 4309: 4303: 4302: 4300: 4299: 4294: 4289: 4284: 4279: 4274: 4269: 4262: 4257: 4239: 4234: 4227: 4222: 4217: 4210: 4205: 4200: 4193: 4186: 4181: 4174: 4169: 4162: 4157: 4152: 4147: 4140: 4131: 4126: 4119: 4114: 4107: 4104:Antiperistasis 4100: 4094: 4092: 4088: 4087: 4085: 4084: 4079: 4074: 4068: 4066: 4062: 4061: 4054: 4053: 4046: 4039: 4031: 4022: 4021: 4019: 4018: 4008: 3998: 3988: 3978: 3968: 3958: 3948: 3938: 3928: 3918: 3908: 3898: 3888: 3878: 3868: 3858: 3848: 3838: 3828: 3818: 3808: 3798: 3788: 3778: 3768: 3758: 3747: 3744: 3743: 3736: 3735: 3728: 3721: 3713: 3707: 3706: 3701:online at the 3688: 3677: 3664: 3651: 3636: 3633: 3632: 3631: 3611: 3599: 3590: 3585: 3572: 3563: 3549: 3536: 3524: 3486: 3477: 3453: 3444: 3406: 3400: 3385: 3353: 3344: 3339: 3322: 3313: 3307: 3292: 3280: 3275: 3260: 3257: 3255: 3254: 3245: 3224: 3206: 3195: 3175: 3145: 3134: 3123: 3121:, p. 234) 3111: 3103:kinetic energy 3067: 3057:chapter X (in 3045: 3036: 3023: 2998: 2984: 2970: 2956: 2945: 2913: 2878: 2854: 2848:Dillon, Jonh. 2838: 2817: 2810: 2784: 2759: 2739: 2735:Bradshaw (2004 2727: 2723:Bradshaw (2004 2715: 2701: 2697:Davidson (1992 2684: 2673: 2654:(2): 187–205. 2631: 2625:978-0199238507 2624: 2606: 2587: 2564: 2545: 2520: 2508: 2496: 2480: 2474: 2454: 2438: 2422: 2408: 2390: 2378: 2359: 2331: 2329:, p. 201) 2319: 2304: 2276: 2258: 2239: 2216: 2199: 2187: 2185:, p. 206) 2175: 2163: 2145: 2131:(earlier also 2116: 2114: 2111: 2109: 2108: 2106:Unmoved movers 2103: 2098: 2093: 2088: 2083: 2078: 2073: 2068: 2063: 2058: 2051: 2045: 2043: 2040: 1938: 1930: 1905: 1902: 1730:philosophers. 1723: 1720: 1671: 1668: 1654:Thomas Aquinas 1632:transcendental 1591: 1588: 1540: 1539: 1494: 1492: 1485: 1479: 1476: 1462: 1461: 1435: 1397: 1316:Church Fathers 1235:) and forces ( 1218: 1215: 1178: 1169: 1167: 1164: 1039:Main article: 1036: 1033: 1025:material cause 950: 949: 946: 943: 940: 906: 903: 873: 872: 858: 824: 821: 805:objects that: 781: 778: 728: 725: 718: 717: 710: 684: 639:modern science 622: 619: 462: 453: 350: 343: 328:The two words 283: 280: 155: 152: 32:Actuality film 26: 9: 6: 4: 3: 2: 5079: 5068: 5065: 5063: 5060: 5058: 5055: 5053: 5050: 5048: 5045: 5044: 5042: 5027: 5017: 5015: 5007: 5006: 5003: 4997: 4996:Wheel paradox 4994: 4992: 4989: 4987: 4984: 4982: 4979: 4977: 4974: 4970: 4967: 4966: 4965: 4962: 4960: 4957: 4956: 4954: 4950: 4940: 4937: 4935: 4932: 4930: 4927: 4925: 4922: 4920: 4917: 4915: 4912: 4910: 4907: 4905: 4904:Trendelenburg 4902: 4900: 4897: 4896: 4894: 4890: 4880: 4877: 4875: 4872: 4870: 4867: 4865: 4862: 4858: 4855: 4854: 4853: 4850: 4846: 4843: 4842: 4841: 4838: 4836: 4833: 4831: 4830:Peter Lombard 4828: 4827: 4825: 4823: 4822:Scholasticism 4819: 4809: 4806: 4805: 4803: 4799: 4787: 4784: 4783: 4782: 4779: 4775: 4772: 4771: 4770: 4767: 4765: 4762: 4760: 4757: 4756: 4754: 4752: 4748: 4738: 4735: 4733: 4730: 4728: 4725: 4723: 4720: 4718: 4715: 4713: 4712:Lyco of Troas 4710: 4708: 4705: 4703: 4700: 4698: 4695: 4693: 4690: 4688: 4685: 4683: 4680: 4679: 4677: 4675: 4671: 4668: 4664: 4654: 4653:Magna Moralia 4651: 4649: 4646: 4644: 4641: 4639: 4636: 4634: 4631: 4629: 4626: 4624: 4621: 4619: 4616: 4614: 4611: 4609: 4606: 4604: 4601: 4599: 4596: 4594: 4591: 4589: 4586: 4584: 4581: 4579: 4576: 4575: 4573: 4571: 4567: 4561: 4558: 4557: 4555: 4551: 4545: 4542: 4540: 4537: 4535: 4532: 4530: 4527: 4525: 4522: 4520: 4517: 4515: 4512: 4511: 4509: 4507: 4503: 4497: 4494: 4492: 4489: 4488: 4486: 4482: 4476: 4473: 4471: 4468: 4466: 4463: 4461: 4458: 4457: 4455: 4452: 4448: 4442: 4439: 4438: 4436: 4432: 4426: 4423: 4421: 4418: 4416: 4413: 4411: 4408: 4406: 4403: 4402: 4400: 4398: 4394: 4388: 4385: 4383: 4380: 4378: 4375: 4373: 4370: 4368: 4365: 4364: 4362: 4360: 4356: 4350: 4347: 4345: 4342: 4340: 4337: 4335: 4332: 4330: 4327: 4325: 4322: 4321: 4319: 4317: 4313: 4310: 4308: 4304: 4298: 4295: 4293: 4292:Virtue ethics 4290: 4288: 4287:Unmoved mover 4285: 4283: 4280: 4278: 4275: 4273: 4270: 4268: 4267: 4263: 4261: 4258: 4255: 4254: 4249: 4248: 4243: 4240: 4238: 4235: 4233: 4232: 4228: 4226: 4223: 4221: 4218: 4216: 4215: 4211: 4209: 4206: 4204: 4201: 4199: 4198: 4194: 4192: 4191: 4187: 4185: 4182: 4180: 4179: 4175: 4173: 4170: 4168: 4167: 4163: 4161: 4158: 4156: 4153: 4151: 4148: 4146: 4145: 4141: 4139: 4135: 4132: 4130: 4127: 4125: 4124: 4120: 4118: 4115: 4113: 4112: 4108: 4106: 4105: 4101: 4099: 4096: 4095: 4093: 4089: 4083: 4080: 4078: 4075: 4073: 4070: 4069: 4067: 4063: 4059: 4052: 4047: 4045: 4040: 4038: 4033: 4032: 4029: 4017: 4013: 4009: 4007: 4003: 3999: 3997: 3993: 3989: 3987: 3983: 3979: 3977: 3973: 3969: 3967: 3963: 3959: 3957: 3953: 3949: 3947: 3943: 3939: 3937: 3933: 3929: 3927: 3923: 3919: 3917: 3913: 3909: 3907: 3903: 3899: 3897: 3893: 3889: 3887: 3883: 3879: 3877: 3875:(flourishing) 3873: 3869: 3867: 3863: 3859: 3857: 3853: 3849: 3847: 3843: 3839: 3837: 3833: 3829: 3827: 3823: 3819: 3817: 3815:(tranquility) 3813: 3809: 3807: 3803: 3799: 3797: 3793: 3789: 3787: 3783: 3779: 3777: 3773: 3769: 3767: 3763: 3759: 3757: 3755:(indifferent) 3753: 3749: 3748: 3745: 3741: 3734: 3729: 3727: 3722: 3720: 3715: 3714: 3711: 3704: 3700: 3699:is reproduced 3694: 3689: 3685: 3684: 3678: 3674: 3672: 3665: 3661: 3659: 3652: 3648: 3646: 3639: 3638: 3628: 3624: 3620: 3616: 3615:Warnock, Mary 3612: 3609: 3605: 3600: 3596: 3591: 3588: 3586:1-888009-03-9 3582: 3578: 3573: 3569: 3564: 3560: 3559: 3554: 3550: 3546: 3542: 3537: 3534:, p. 234 3533: 3529: 3525: 3521: 3515: 3508: 3504: 3500: 3496: 3492: 3487: 3483: 3478: 3475: 3471: 3467: 3463: 3459: 3454: 3450: 3445: 3442: 3438: 3433: 3428: 3424: 3420: 3416: 3412: 3407: 3403: 3397: 3393: 3392: 3386: 3383: 3379: 3375: 3371: 3367: 3363: 3359: 3354: 3350: 3345: 3342: 3340:9781444305678 3336: 3332: 3328: 3323: 3319: 3314: 3310: 3304: 3300: 3299: 3293: 3289: 3286: 3281: 3278: 3276:1-888009-03-9 3272: 3268: 3263: 3262: 3249: 3241: 3235: 3227: 3225:0-8166-2235-3 3221: 3217: 3210: 3204: 3199: 3186: 3182: 3178: 3172: 3168: 3164: 3160: 3156: 3149: 3143: 3138: 3132: 3127: 3120: 3119:Leibniz (1890 3115: 3108: 3104: 3100: 3096: 3092: 3088: 3084: 3080: 3076: 3071: 3064: 3060: 3056: 3055: 3049: 3040: 3033: 3027: 3013:on 2011-09-27 3012: 3008: 3002: 2994: 2988: 2980: 2974: 2966: 2960: 2954: 2949: 2940: 2936: 2929: 2925: 2917: 2909: 2905: 2901: 2897: 2893: 2889: 2882: 2868: 2864: 2858: 2851: 2845: 2843: 2835: 2834:9782763778341 2831: 2827: 2821: 2813: 2811:9789401181907 2807: 2803: 2799: 2795: 2788: 2781: 2777: 2773: 2769: 2763: 2757: 2753: 2749: 2743: 2737:, p. 55) 2736: 2731: 2725:, p. 51) 2724: 2719: 2713: 2710: 2705: 2698: 2693: 2691: 2689: 2682: 2677: 2669: 2665: 2661: 2657: 2653: 2649: 2642: 2635: 2627: 2621: 2617: 2610: 2603: 2599: 2596: 2591: 2584: 2580: 2576: 2573: 2568: 2561: 2557: 2554: 2549: 2543: 2542: 2537: 2536: 2530: 2524: 2517: 2512: 2505: 2504:Kosman (2013) 2500: 2493: 2489: 2484: 2477: 2471: 2467: 2466: 2458: 2451: 2447: 2442: 2435: 2431: 2426: 2420: 2415: 2413: 2405: 2401: 2400: 2394: 2387: 2382: 2376: 2372: 2368: 2363: 2356: 2352: 2348: 2344: 2340: 2335: 2328: 2327:Durrant (1993 2323: 2316: 2311: 2309: 2301: 2297: 2293: 2289: 2285: 2280: 2273: 2269: 2268: 2262: 2256:, p. 45) 2255: 2251: 2250: 2243: 2236: 2232: 2228: 2225: 2220: 2213: 2209: 2203: 2196: 2191: 2184: 2183:Durrant (1993 2179: 2172: 2167: 2161: 2156: 2154: 2152: 2150: 2142: 2138: 2134: 2130: 2126: 2121: 2117: 2107: 2104: 2102: 2099: 2097: 2094: 2092: 2089: 2087: 2084: 2082: 2079: 2077: 2074: 2072: 2069: 2067: 2064: 2062: 2059: 2057: 2056: 2052: 2050: 2047: 2046: 2039: 2037: 2032: 2027: 2025: 2021: 2020:Kenneth Burke 2015: 2013: 2009: 2005: 2001: 1996: 1994: 1990: 1986: 1981: 1979: 1975: 1970: 1965: 1963: 1958: 1951: 1945: 1935: 1929: 1927: 1923: 1919: 1918:superposition 1915: 1914:wave function 1911: 1901: 1899: 1895: 1891: 1887: 1883: 1879: 1874: 1871: 1866: 1861: 1856: 1850: 1844: 1837: 1833: 1831: 1826: 1820: 1814: 1809: 1806:, based upon 1805: 1801: 1797: 1793: 1789: 1785: 1781: 1777: 1768: 1764: 1760: 1757: 1752: 1751:Thomas Hobbes 1748: 1744: 1739: 1738: 1737:Novum Organon 1733: 1732:Francis Bacon 1729: 1719: 1717: 1713: 1709: 1705: 1701: 1697: 1693: 1689: 1685: 1683: 1682: 1677: 1667: 1665: 1660: 1655: 1650: 1648: 1644: 1640: 1635: 1633: 1628: 1623: 1618: 1614:in Greek, or 1612: 1607: 1603: 1597: 1587: 1584: 1578: 1573: 1572:New Testament 1568: 1562: 1556: 1551: 1550:St. Augustine 1547: 1536: 1533: 1525: 1515: 1511: 1507: 1501: 1500: 1495:This section 1493: 1484: 1483: 1475: 1472: 1467: 1466:unmoved mover 1459: 1455: 1450: 1445: 1444: 1439: 1436: 1433: 1428: 1427:actualization 1425:of life. The 1424: 1419: 1414: 1410: 1409: 1404: 1403: 1398: 1394: 1389: 1385: 1381: 1380: 1379: 1376: 1370: 1365: 1361: 1357: 1353: 1352: 1347: 1343: 1339: 1337: 1336:Paradise Lost 1333: 1329: 1325: 1321: 1317: 1313: 1309: 1305: 1301: 1300: 1299:prima materia 1295: 1291: 1287: 1283: 1279: 1275: 1271: 1270:pre-socratics 1267: 1263: 1259: 1255: 1251: 1247: 1244: 1239: 1233: 1228: 1224: 1214: 1212: 1208: 1204: 1200: 1196: 1191: 1185: 1175: 1162: 1159: 1155: 1149: 1147: 1143: 1142:unmoved mover 1139: 1133: 1127: 1125: 1121: 1120:being-at-work 1117: 1111: 1109: 1108: 1107:being-at-work 1100: 1098: 1094: 1087: 1084: 1080: 1074: 1071: 1065: 1060: 1056: 1055: 1050: 1049: 1042: 1032: 1028: 1026: 1022: 1018: 1013: 1011: 1007: 1001: 998: 992: 986: 981: 977: 972: 967: 962: 956: 947: 944: 941: 938: 937: 936: 934: 933: 923: 919: 914: 910: 901: 898: 892: 885: 883: 882: 877: 870: 866: 862: 859: 855: 850: 849: 848: 844: 839: 837: 833: 829: 820: 816: 813: 806: 804: 798: 793: 790: 786: 777: 775: 770: 764: 761: 755: 753: 749: 745: 741: 737: 733: 732:Kosman (1969) 724: 715: 708: 703: 699:So it is the 696: 692: 688: 682: 676: 672: 665: 662: 657: 651: 645: 640: 636: 635: 629: 617: 614: 608: 602: 596: 589: 586: 580: 574: 571: 565: 559: 553: 548: 544: 536: 535: 523: 518: 517: 511: 499: 492: 490: 486: 485: 480: 475: 471: 467: 459: 452: 451:. See below. 449: 444: 440: 435: 430: 427: 421: 416: 412: 408: 403: 397: 394: 390:to translate 389: 384: 379: 375: 374: 368: 356: 348: 342: 338: 332: 326: 324: 323: 318: 314: 313: 308: 303: 298: 293: 288: 279: 276: 272: 271: 266: 262: 257: 251: 249: 245: 240: 234: 232: 228: 224: 220: 214: 209: 206: 201: 197: 193: 189: 184: 179: 175: 171: 166: 161: 160:Ancient Greek 151: 149: 145: 141: 137: 133: 129: 125: 121: 117: 112: 108: 106: 105: 100: 99: 94: 93: 88: 87: 82: 78: 74: 70: 66: 62: 58: 51: 47: 40: 33: 19: 4976:Neoplatonism 4702:Theophrastus 4560:Protrepticus 4453:and politics 4264: 4251: 4247:hypokeimenon 4245: 4236: 4229: 4212: 4195: 4188: 4176: 4172:Hylomorphism 4164: 4142: 4121: 4109: 4102: 4011: 4001: 3991: 3981: 3975:(temperance) 3971: 3961: 3951: 3941: 3931: 3921: 3911: 3901: 3891: 3881: 3871: 3861: 3851: 3841: 3831: 3821: 3811: 3805:(excellence) 3801: 3791: 3781: 3771: 3761: 3751: 3692: 3682: 3670: 3657: 3644: 3618: 3607: 3594: 3576: 3567: 3557: 3544: 3531: 3490: 3481: 3468:(1): 40–62, 3465: 3461: 3448: 3414: 3410: 3390: 3365: 3361: 3348: 3330: 3317: 3297: 3288: 3284: 3266: 3259:Bibliography 3248: 3215: 3209: 3198: 3188:, retrieved 3158: 3148: 3137: 3126: 3114: 3094: 3090: 3079:Sachs (2005) 3075:Klein (1985) 3070: 3052: 3048: 3039: 3026: 3015:. Retrieved 3011:the original 3001: 2987: 2973: 2959: 2948: 2938: 2927: 2916: 2894:(1): 55–84. 2891: 2887: 2881: 2870:. Retrieved 2866: 2857: 2825: 2820: 2793: 2787: 2771: 2762: 2755: 2751: 2742: 2730: 2718: 2704: 2699:, p. 3) 2681:Sachs (2001) 2676: 2651: 2647: 2634: 2615: 2609: 2594: 2590: 2582: 2578: 2571: 2567: 2552: 2548: 2539: 2533: 2523: 2511: 2499: 2492:Sachs (2005) 2487: 2483: 2464: 2457: 2445: 2441: 2433: 2429: 2425: 2419:Sachs (1995) 2397: 2393: 2381: 2375:Sachs (2005) 2371:Sachs (1999) 2367:Sachs (1995) 2362: 2350: 2346: 2342: 2334: 2322: 2299: 2295: 2288:Sachs (1999) 2279: 2265: 2261: 2247: 2242: 2223: 2219: 2211: 2202: 2197:, chpt. XXI) 2190: 2178: 2166: 2160:Sachs (2005) 2136: 2132: 2128: 2124: 2120: 2086:Hypokeimenon 2081:Hylomorphism 2053: 2036:parsimonious 2028: 2016: 2007: 2003: 1997: 1992: 1989:Hans Driesch 1982: 1966: 1961: 1940: 1907: 1900:and memory. 1875: 1839: 1835: 1772: 1735: 1728:early modern 1725: 1686: 1679: 1673: 1651: 1641:practice of 1636: 1599: 1543: 1528: 1519: 1496: 1463: 1453: 1441: 1426: 1422: 1406: 1400: 1349: 1346:monotheistic 1340: 1328:Ramon Lllull 1304:Neoplatonism 1297: 1294:prime matter 1220: 1202: 1198: 1180: 1153: 1151: 1137: 1135: 1130: 1123: 1119: 1114: 1105: 1103: 1096: 1090: 1082: 1077:...since in 1076: 1058: 1052: 1046: 1044: 1029: 1017:formal cause 1014: 1002: 951: 930: 927: 908: 887: 879: 874: 868: 864: 860: 846: 841: 836:Ursula Coope 832:Aryeh Kosman 828:Sachs (2005) 826: 818: 808: 803:Sachs (2005) 800: 795: 785:Sachs (2005) 783: 774:Sachs (2005) 765: 756: 744:Sachs (2005) 736:Coope (2009) 730: 721: 713: 706: 694: 690: 686: 680: 679:One is that 674: 670: 660: 632: 624: 591: 575: 549: 546: 533: 514: 494: 482: 465: 464: 431: 398: 371: 352: 327: 320: 316: 310: 286: 285: 268: 252: 247: 235: 230: 226: 222: 210: 199: 188:early modern 177: 157: 154:Potentiality 135: 131: 113: 109: 102: 96: 90: 84: 60: 54: 4852:Duns Scotus 4692:Dicaearchus 4682:Aristoxenus 4441:Metaphysics 4434:Metaphysics 4420:Progression 4387:On the Soul 4382:Meteorology 4184:Magnanimity 4150:Four causes 3925:(substance) 3915:(intellect) 3895:(imitation) 3865:(character) 3855:(knowledge) 3645:On the Soul 3553:Mayr, Ernst 3320:, Duckworth 3203:Mayr (2002) 3095:entelecheia 2595:Metaphysics 2572:Metaphysics 2553:Metaphysics 2535:Met. 3.5.6. 2516:Sachs (1995 2446:Metaphysics 2434:Metaphysics 2351:entelecheia 2302:συντιθεμένη 2300:ἐντελέχειαν 2272:Sachs (1995 2254:Sachs (1995 2224:Metaphysics 2195:Locke (1689 2171:Sachs (1999 2071:First cause 2055:Actus purus 2031:Denis Noble 2012:Tabula Rasa 1957:entelecheia 1934:Entelecheia 1898:perceptions 1813:entelecheia 1700:Scholastics 1696:modal logic 1676:modal logic 1659:actus purus 1546:Neoplatonic 1522:August 2021 1332:John Milton 1221:Already in 1138:Metaphysics 1054:Metaphysics 971:entelecheia 961:entelecheia 932:Metaphysics 891:entelecheia 876:Sachs (1995 769:entelecheia 644:entelecheia 610:extends to 607:entelecheia 601:entelecheia 598:extends to 585:entelecheia 564:entelecheia 552:Entelecheia 522:endelecheia 489:Sachs (1995 474:entelécheia 455:Entelechy ( 337:entelecheia 302:entelecheia 261:four causes 116:Middle Ages 92:Metaphysics 18:Entelecheia 5041:Categories 4934:Hursthouse 4808:Maimonides 4774:Avicennism 4425:Generation 4397:On Animals 4324:Categories 4144:Eudaimonia 3972:Sophrosyne 3945:(prudence) 3872:Eudaimonia 3835:(division) 3775:(infinite) 3658:Categories 3190:2023-02-24 3142:See Jaeger 3054:De Corpore 3017:2010-12-27 2935:"Plotinus" 2924:"Plotinus" 2872:2019-09-13 2648:Philosophy 2583:proairesis 2475:9004116575 2113:References 2096:Sumbebekos 1912:, where a 1778:in modern 1506:improve it 1454:actualizes 1364:monotheism 1296:(see also 1286:immobilism 1282:Parmenides 1274:Heraclitus 812:entelechia 752:Maimonides 675:potentials 528:ἐνδελέχεια 484:entelechia 458:entelechia 415:eudaimonia 322:actualitas 307:ἐντελέχεια 275:accidental 81:physiology 57:philosophy 5057:Causality 4969:Platonism 4924:MacIntyre 4786:Averroism 4764:Al-Farabi 4722:Critolaus 4666:Followers 4643:Economics 4623:Mechanics 4588:On Plants 4583:On Colors 4578:On Breath 4529:On Dreams 4519:On Memory 4282:Haecceity 4260:Syllogism 4231:Phronesis 4123:Catharsis 4072:Aristotle 3942:Phronesis 3935:(passion) 3845:(opinion) 3832:Diairesis 3785:(problem) 3752:Adiaphora 3507:171013812 3462:Phronesis 3382:141935224 3234:cite book 3185:125452936 3107:Thomistic 3099:potential 3087:Descartes 2668:246525266 2448:Book XI, 2436:Book VII. 2286:, in the 2008:in itself 1993:entelechy 1962:entelechy 1804:Descartes 1643:hesychasm 1510:verifying 1432:emanation 1356:Aristotle 1246:intellect 1199:Histories 1177:or energy 1118:, in its 1116:Knowledge 1006:teleology 976:teleology 935:, 1017a: 920:block in 740:W.D. 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