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Second dialogue<br />
DICSONO. Then, tell me, what difference is there between cause and<br />
principle, as far as natural things are concerned?<br />
TEOFILO. Although the terms are sometimes used interchangeably,<br />
nonetheless, speaking properly, not everything that is a principle is a cause.<br />
The point is the principle or origin of the line, but not its cause; the instant<br />
is the principle or origin of activity [but not the cause of the act]; the point<br />
of departure is the principle of movement, and not the cause of movement;<br />
the premises are the principles of an argument, but not its cause. ‘<strong>Principle</strong>’<br />
is, thus, a more general term than ‘cause’.<br />
DICSONO. Then, to narrow these two terms within certain proper<br />
meanings, observing the procedure of those who express themselves most<br />
correctly, I think you take ‘principle’ to be that which intrinsically contributes<br />
to the constitution of things and remains in the effect, as they say<br />
of matter and form, which remain in the composite, or else the elements<br />
from which a thing is composed and into which a thing is resolved. You call<br />
‘cause’ that which contributes to the production of things from outside,<br />
and which exists outside the composition, as is the case of the efficient<br />
cause, and of the end to which the thing produced is directed.<br />
TEOFILO. Very good.<br />
DICSONO. Now that we have answered the question of the difference<br />
between these things, I would like you to turn your attention first to the<br />
causes, and then to the principles. Regarding the causes, I would first like<br />
to know about the first efficient cause, then the formal, which you say is<br />
linked to the efficient, and lastly the final cause, understood as the mover<br />
of the efficient cause.<br />
TEOFILO. The order of your proposition pleases me very much. As for<br />
the efficient cause, I say that the universal physical efficient cause is the universal<br />
intellect, which is the first and principal faculty of the world soul,<br />
which, in turn, is the universal form of it.<br />
DICSONO. You seem to me to be not only in agreement with<br />
Empedocles’ opinion, but still more certain, precise, explicit and even, as<br />
far as I can see by your statements, more profound. Thus, I would appreciate<br />
it if you would explain in greater detail just what you conceive this<br />
universal intellect to be.<br />
TEOFILO. The universal intellect is the innermost, most real and most<br />
proper faculty or potential part of the world soul. It is that one and the same<br />
thing that fills everything, illuminates the universe and directs nature to<br />
produce her various species suitably. It is to the production of natural<br />
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