; METAPHYSIQS 379 <strong>by</strong> Potentiality any mere logical or formal but also real Potentiality. Matter is in itself or in its capacity that whereof the Actuality is Form ; and consequently Matter of itself implies Form, requires Form, owns a natural inclination or longing (as Aristotle expresses it) for it, is provoked <strong>by</strong> it to move and develop itself. 1 On the other hand Form is that which gives completeness to Matter <strong>by</strong> realising its potential capacities ; it is the Energy or Entelechy of Matter. 2 But the be said of that which <strong>by</strong> its very nature could not be ; but this could not be potential, and he therefore denies (as was pointed outatp. 366,n. 1-) that in things of eternal duration there can be any potentiality without actuality. dpii^iv are parallel phrases ; Anal. Post. ii. 11, 94, b, 37, where inner necessity, av&yteq icai-a t^v (piirisi koI dpin.hv, is distinguished from compulsion, avdjRTi irapa tV
— METAPHYSICS 881 the process <strong>by</strong> which that which existed previously only in capacity is brought to reality, the determination of Matter <strong>by</strong> Form, the transition from Potentiality to Actuality. 1 The movement of building, for example, consists in fashioning the materials of which a house can be made, into an actual house. But motion is the entelechy of potential existence only qua potential not in any other relation. and The movement of the brass, for instance, out of which a statue is cast, does not concern it in so far as it is brass—for qua brass it remains unaltered and has always had a certain sort of actuality but only in so far as it contains the potentiality of being made into a statue. 2 This distinction, however, can, it Ktiftjrov $ kivt\t6v ; viii. 1, 251, a, 9 : tpafxtv Bij t\v Kiv-qaiv etvai iyre\e- X^tav rov kiv7jtov rj klvt}t6v. So Metaph. xi. 9, 1065, 'b, 16, 33 ; see preceding note. 1 That only this transition and not the condition attained <strong>by</strong> means of it, only the process of actualisation, notthe actuality, is meant <strong>by</strong> the expression entelecheia or energeia is obvious not less from the nature of the case itself than from the repeated description of motion as an uncompleted energy or entelechy (see pp. 383, n. 1, 379, n. 2). The same distinction elsewhere occurs. Pleasure, e.g., is said not to be a movement, because a movement is at each moment incomplete, whereas pleasure is complete. The former is the pursuit, the latter the attainment, of the end, » result of the completed activity. Eth. IV. x. 3, 4, vii. 13, 1153, a, 12. 2 In this way the previously quoted definition is explained, Pliys. iii. 1, 201, a, 9, sqq. (and therefore Metaph. xi. 9, 1065, b, sqq.). Bbentano's explanation ( Von der mannigf. Bedeutung des Seienden nach Arist. p. 58), according to which motion is the actuality which transforms a potential being into ' this potential being,' or which constitutes ' or forms a potential as potential,' is without support either in Aristotle's use of terms or in actual fact. For, in the first place, the entelechy of the Bvvd/iet iv is not that <strong>by</strong> which the Svv. tv first comes into being j and, in the second place, when, e.g., the bronze which is potentially a statue is formed into the statue, its Kiviitris does not consist in its becoming Bvvi.nn avSptas, i.e. brome. Aristotle, however, has stated the meaning of his definition unambiguously in the passage immediately following, and so has the author of Metaph. xi. 9. 382 <strong>ARISTOTLE</strong> is clear, be only applied to the case of special or particular movement; for such movement is always carried on in material that has already an actuality of some sort of its own. If, on the other hand, we take the general notion of movement, it may be denned as the process <strong>by</strong> which Potentiality is actualised, the development of Matter <strong>by</strong> Form, since the material qua material is mere Potentiality which has not yet in any respect arrived at Actuality. This definition includes all Alteration of every kind, all coming into being and destruction. It does not, however, apply to absolute origination and annihilation, for this would necessitate the birth or destruction of matter, which is never assumed <strong>by</strong> Aristotle. 1 It follows from what we have said, that when he refuses to regard becoming and decaying as forms of motion, maintaining that though every motion is change, all change is not motion 2 —this distinction must be accepted as a relative one which does not hold of the general idea of motion ; and so Aristotle himself on other occasions 3 employs motion and change as synonymous terms. The doctrine, however, of the different kinds of motion belongs to Physics. We have seen that motion is intermediate between potential and actual being ; it is Potentiality struggling into Actuality, and Actuality not yet freed from Potentiality—in other words, imperfect Actuality. It is distinguished from mere Potentiality <strong>by</strong> being an Entelechy, and from an Energy in its strictest sense <strong>by</strong> the fact that in Energy the activity which is directed 1 See pp. 341 sqq. supra. a E.g. P/iys. iii. 1, 201, a, 9 2 Phys. v. 1, 225, a, 20, 34, sqq. c. 2 into. iv. 10,/n. viii. 7, and passim; see infra. 261, a, 9, and passim.
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