It is the activity of being-its-own-end that is actuality. This is also the ergon, or function or work, of the oak tree.
The best sort of oak tree—the healthiest, for example—best fulfills its work or function. It does this in its activity, its energeia, of being. This activity or energeia is the en-working or being-at-work of the being. To know a thing thoroughly is to know its cause aitia , or what is responsible for making a being who or what it is. For instance, we might think of the causes of a house.
The material cause is the bricks, mortar, wood, and any other material that goes to make up the house. Yet, these materials could not come together as a house without the formal cause that gives shape to it. The efficient cause would be the builders of the house. The final cause that for which the house exists in the first place, namely shelter, comfort, warmth, and so forth. We will see that the concept of causes, especially final cause, is very important for Aristotle, especially in his argument for the unmoved mover in the Physics.
The soul is the actuality of a body. Alternatively, since matter is in potentiality, and form is actuality, the soul as form is the actuality of the body a Form and matter are never found separately from one another, although we can make a logical distinction between them. For Aristotle, all living things are en-souled beings. Soul is the animating principle arche of any living being a self-nourishing, growing and decaying being. Thus, even plants are en-souled a Without soul, a body would not be alive, and a plant, for instance, would be a plant in name only.
There are three types of soul: nutritive, sensitive, and intellectual. Some beings have only one of these, or some mixture of them.
If, however, a soul has the capacity for sensation, as animals do, then they also have a nutritive faculty b Likewise, for beings who have minds, they must also have the sensitive and nutritive faculties of soul. A plant has only the nutritive faculty of soul, which is responsible for nourishment and reproduction. Animals have sense perception in varying degrees, and must also have the nutritive faculty, which allows them to survive. Human beings have intellect or mind nous in addition to the other faculties of the soul.
The soul is the source and cause of the body in three ways: the source of motion, the telos, and the being or essence of the body b The soul is that from which and ultimately for which the body does what it does, and this includes sensation. Sensation is the ability to receive the form of an object without receiving its matter, much as the wax receives the form of the signet ring without receiving the metal out of which the ring is made. Mind nous , as it was for Anaxagoras, is unmixed a Just as senses receive, via the sense organ, the form of things, but not the matter, mind receives the intelligible forms of things, without receiving the things themselves.
More precisely, mind, which is nothing before it thinks and is therefore itself when active, is isomorphic with what it thinks a To know something is most properly to know its form, and mind in some way becomes the form of what it thinks. Just how this happens is unclear. So, mind is not a thing, but is only the activity of thinking, and is particularly whatever it thinks at any given time.
This work is an inquiry into the best life for human beings to live. The life of human flourishing or happiness eudaimonia is the best life. Thus, it is possible for one to have an overall happy life, even if that life has its moments of sadness and pain. Happiness is the practice of virtue or excellence arete , and so it is important to know the two types of virtue: character virtue, the discussion of which makes up the bulk of the Ethics , and intellectual virtue.
Character excellence comes about through habit—one habituates oneself to character excellence by knowingly practicing virtues. To be clear, it is possible to perform an excellent action accidentally or without knowledge, but doing so would not make for an excellent person, just as accidentally writing in a grammatically correct way does not make for a grammarian a One must be aware that one is practicing the life of virtue. If, says Aristotle, human beings have a function or work ergon to perform, then we can know that performing that function well will result in the best sort of life b The work or function of an eye is to see and to see well.
Just as each part of the body has a function, says Aristotle, so too must the human being as a whole have a function b This is an argument by analogy. So, the happiest life is a practice of virtue, and this is practiced under the guidance of reason.
Examples of character virtues would be courage, temperance, liberality, and magnanimity. One must habitually practice these virtues in order to be courageous, temperate, and so forth. For example, the courageous person knows when to be courageous, and acts on that knowledge whenever it is appropriate to do so a Each activity of any particular character virtue has a related excessive or deficient action a The excess related to courage, for example, is rashness, and the deficiency is cowardice. Since excellence is rare, most people will tend more towards an excess or deficiency than towards the excellent action.
For example, if one tends towards the excess of self-indulgence, it might be best to aim for insensibility, which will eventually lead the agent closer to temperance.
Friendship is also a necessary part of the happy life. There are three types of friendship, none of which is exclusive of the other: a friendship of excellence, a friendship of pleasure, and a friendship of utility b Likewise, the friendship of excellence is the least changeable and most lasting form of friendship b The friendships of pleasure and use are the most changeable forms of friendship since the things we find pleasurable or useful tend to change over a lifetime a For example, if a friendship forms out of a mutual love for beer, but the interest of one of the friends later turns towards wine, the friendship would likely dissolve.
Again, if a friend is merely one of utility, then that friendship will likely dissolve when it is no longer useful. Since the best life is a life of virtue or excellence, and since we are closer to excellence the more thoroughly we fulfill our function, the best life is the life of theoria or contemplation a This is the most divine life, since one comes closest to the pure activity of thought b It is the most self-sufficient life since one can think even when one is alone. What does one contemplate or theorize about?
Some have criticized Aristotle saying that this sort of life seem uninteresting, since we seem to enjoy the pursuit of knowledge more than just having knowledge. For Aristotle, however, the contemplation of unchanging things is an activity full of wonder.
The collection entitled The Ancient and Modern - Studies in Philosophy will publish scholarly studies in the history of philosophy, from Antiquity to the modern . Ancient philosophy interrogate enduring and modern philosophy analyse just the emergence of modern science in the Renaissance; philosophical research.
Seeking knowledge might be good, but it is done for the sake of a greater end, namely having knowledge and contemplating what one knows. For example, Aristotle considered the cosmos to be eternal and unchanging. So, one might have knowledge of astronomy, but it is the contemplation of what this knowledge is about that is most wonderful. The end for any individual human being is happiness, but human beings are naturally political animals, and thus belong in the polis, or city-state. Indeed, the inquiry into the good life ethics belongs in the province of politics.
Since a nation or polis determines what ought to be studied, any practical science, which deals with everyday, practical human affairs, falls under the purview of politics ab The last chapter of Nicomachean Ethics is dedicated to politics. Aristotle emphasizes that the goal of learning about the good life is not knowledge, but to become good a5 , and he reiterates this in the final chapter b Since the practice of virtue is the goal for the individual, then ultimately we must turn our eyes to the arena in which this practice plays out—the polis.
Laws must be instituted in such a way as to make its citizens good, but the lawmakers must themselves be good in order to do this. Human beings are so naturally political that the relationship between the state and the individual is to some degree reciprocal, but without the state, the individual cannot be good.
In the Politics , Aristotle says that a man who is so self-sufficient as to live away from a polis is like a beast or a god a That is, such a being is not a human being at all. In Book III. The three good constitutions are monarchy rule by one , aristocracy rule by the best, aristos , and polity rule by the many. These are good because each has the common good as its goal. The worst constitutions, which parallel the best, are tyranny, oligarchy, and democracy, with democracy being the best of the three evils.
These constitutions are bad because they have private interests in mind rather than the common good or the best interest of everyone. The tyrant has only his own good in mind; the oligarchs, who happen to be rich, have their own interest in mind; and the people demos , who happen not to be rich, have only their own interest in mind.
Yet, Aristotle grants that there is a difference between an ideal and a practically plausible constitution, which depends upon how people actually are b The perfect state will be a monarchy or aristocracy since these will be ruled by the truly excellent. Since, however, such a situation is unlikely when we face the reality of our current world, we must look at the next best, and the next best after that, and so on. Aristotle seems to favor democracy, and after that oligarchy, but he spends the bulk of his time explaining that each of these constitutions actually takes many shapes.
For example, there are farmer-based democracies, democracies based upon birth status, democracies wherein all free men can participate in government, and so forth ba The male is by nature superior, and the female inferior; and the one rules, and the other is ruled; this principle, of necessity, extends to all mankind. Where then there is such a difference as that between soul and body, or between men and animals as in the case of those whose business is to use their body, and who can do nothing better , the lower sort are by nature slaves, and it is better for them as for all inferiors that they should be under the rule of a master.
Whereas the lower animals cannot even apprehend reason; they obey their passions. Politics b For Aristotle, women are naturally inferior to men, and there are those who are natural slaves. In both cases, it is a deficiency in reason that is the culprit. It is difficult, if not impossible, to interpret Aristotle charitably here. For slaves, one might suggest that Aristotle has in mind people who can do only menial tasks, and nothing more.
Yet, there is a great danger even here.
We cannot always trust the judgment of the master who says that this or that person is capable only of menial tasks, nor can we always know another person well enough to say what the scope of his or her capabilities for thought might be. So even a charitable interpretation of his views of slavery and women is elusive.
Motion is not merely a change of place. It can also include processes of change in quality and quantity a For example, the growth of a plant from rhizome to flower quantity is a process of motion, even though the flower does not have any obvious lateral change of place.
In the Nicomachean Ethics , Book V, Aristotle had identified two types of equality: geometrical, or proportional to merit; and arithmetical, or proportional to mere numerical counting. OSO version 0. We'll guide you through the process before you start. Similarly, he revised the strict Platonic dictum that philosophers must rule by allowing that philosophers might rule merely in the sense of advising rulers, not of being rulers themselves. Respected by the people of Athens, he is remembered for being the teacher of Zeno of Citium, the founder of Stoicism. As depicted by Plato, the search for such definitions led invariably to a concern with knowledge of how best to live, as not only one of the conventional virtues in the form of wisdom but also as underpinning, even constituting, them all.
The change of a light skin-tone to bronze via sun tanning is a qualitative motion. In any case, the thing in motion is not yet what it is becoming, but it is becoming, and is thus actually a potentiality qua potentiality. The light skin is not yet sun tanned, but is becoming sun tanned.
enter site This process of becoming is actual, that is that the body is potentially tanned, and is actually in the process of this potentiality. So, motion is the actuality of the potentiality of a being, in the very way that it is a potentiality. In Book 8.