Aristotle
both the contraries at once: namely, _per se_, of one side of the
Antiphasis; not _per se_, of the other side; since the rational
explanation also declares, directly and _per se_, only one side,
while it declares the other side in a certain way indirectly,
mediately, _per accidens_--_i.e._, by negation and exclusion ([Greek:
a)popha/sei kai\ a)pophora=|].--b. 14). For the Contrary is the
highest grade of privation; and this is the exclusion of one side of
the alternative ([Greek: ê( ga\r ste/rêsis ê( prô/tê to\ e)nanti/on,
au(/tê d' a)pophora\ thate/rou]--p. 1046 b. 15; Bonitz says that
[Greek: to\ e)nanti/on] is the subject of this proposition, and
[Greek: ê( ste/rêsis] the predicate). Both of two contraries cannot
reside, indeed, in the same subject; but Science is a [Greek:
du/namis] through rational explanation or reason in the soul which
has within it a principle of motion; accordingly the soul can bring
to pass either of the two contraries, through reference to the same
rational notion or explanation which comprises both (b. 22).
The Megaric philosophers recognize no [Greek: du/namis] apart from
[Greek: e)ne/rgeia]; affirming that no one has any power, except at
the moment when he is actually exercising it. These philosophers are
wrong (for various reasons indicated: p. 1046, b. 30--p. 1047, a.
20). Power and Act are distinct. A particular event is possible to
happen, yet it does not happen; or possible not to happen, yet it
does happen (p, 1047, a. 22). That is possible, to which, if the act
supervene whereto such possibility relates, nothing impossible will
ensue (a. 25). The name [Greek: e)ne/rgeia], appended to that of
[Greek: e)ntele/cheia] ([Greek: ê( pro\s tê\n e)ntele/cheian
suntitheme/nê]--a. 30), has come to be applied to other things
chiefly from reference to motions; for motion is _par excellence_
[Greek: e)ne/rgeia]. Hence Non-Entia are never said to be moved,
though other predicates may be applied to them: we may call them
[Greek: dianoêta/] and [Greek: e)pithumêta/], but never [Greek:
kinou/mena]; for, if we did, we should be guilty of contradiction,
saying that things which are not [Greek: e)nergei/a|] are [Greek:
e)nergei/a|]. Among the Non-Entia there are some which are Entia
[Greek: duna/mei]: we call them Non-Entia, because they are not
[Greek: e)ntelechei/a|] (b. 2).
If the definition above given of [Greek: to\ dunato/n] be admitted,
we see plainly that no one can say truly: This is possible, yet it
will never happen (p. 1047, b. 3, seq.).
Among all the various [Greek: duna/meis], some are congenital, such
as the perceptive powers ([Greek: ai)sthê/seôn]--p. 1047, b. 31);
others are acquired by practice, such as playing the flute; others by
learning, like the arts: these two last varieties we cannot possess
without having previously exercised ourselves in them actively (b.
34), but the others, which are more of a passive character, we may
possess without such condition. This distinction coincides with that
which was drawn previously between the rational and the irrational
[Greek: duna/meis] or capacities: the rational capacities belonging
only to a soul, and to the rational branch thereof. Now every [Greek:
dunato/n] has its own specialities and conditions: it is itself a
given something, and it is surrounded with concomitants of special
time, place, neighbourhood, &c. (p. 1048, a. 1). The irrational
capacities must necessarily pass into reality, whenever the active
and the passive conditions come together, because there is but one
reality to arise; but the rational capacities not necessarily,
because they tend to either one of two contrary realities, both of
which cannot be produced. Which of the two contraries shall be
brought to reality, will depend upon another authority--the appetency
or deliberate resolution of the soul: to whichsoever of the two, each
possible, such sovereign appetency tends, that one will be brought to
pass, when agent and patient come together and both are in suitable
condition (a. 11); and under those circumstances, it will
_necessarily_ ([Greek: a)na/gkê]--a. 14) be brought to pass. We need
not formally enunciate the clause--"if nothing extrinsic occurs to
prevent it": for this is already implied in the definition of [Greek:
du/namis] which is never affirmed as absolute and unconditional, but
always under certain given conditions (a. 18: [Greek: e)/sti d' ou)
pa/ntôs, a)ll' e)cho/ntôn pô=s]). Accordingly the agent will not be
able to bring about both sides of the alternative at once, even
though appetite or deliberate resolution may prompt him to do it (a.
21).
Having thus gone through the variety of [Greek: du/namis] called
[Greek: ê( kata\ ki/nêsin], we shall now give some explanations of
[Greek: e)ne/rgeia]; in the course of which we shall be able to
illustrate by contrast, the other variety of [Greek: du/namis], which
was indicated above (p. 1048, a. 30). [Greek: E)ne/rgeia] is used
when the thing exists, not [Greek: duna/mei]: meaning by [Greek:
duna/mei] such as Hermes in the wood or the half-yard in the whole
yard. We shall explain our meaning, by giving an induction of
particulars; for definition cannot be given of every thing. We must
group into one view the analogies following ([Greek: ou) dei= panto\s
o(/ron zêtei=n, a)lla\ kai\ to\ a)na/logon sunora=n]--a. 37): As the
person now actually building is to the professional builder not so
engaged; as the animal awake is to the animal asleep; as the animal
seeing is to the animal possessed of good eyes but having them
closed; as that which is severed from matter is to matter ([Greek:
to\ a)pokekrime/non]--b. 3); as the work completed is to the material
yet unworked;--so is [Greek: e)ne/rgeia] to [Greek: du/namis]. The
antithesis is not similar in all these pairs of instances, but there
is a relationship or analogy pervading all ([Greek: ô(s tou=to e)n
tou/tô| ê)\ pro\s tou=to, to/d' e)n tô=|de ê)\ pro\s to/de]--b. 8).
In some of the pairs, the antithesis is the same as that of [Greek:
ki/nêsis pro\s du/namin]; in others, it is the same as that of
[Greek: ou)si/a pro/s tina u(/lên] (b. 9). In one member of each
pair, we have [Greek: ê( e)ne/rgeia a)phôrisme/nê]; in the other
[Greek: to\ dunato/n] (b. 5--[Greek: e)ne/rgeia] here is _reality
severed and determinate_, as contrasted with [Greek: du/namis]
_potentiality huddled together and indeterminate_.--See Schwegler's
note: "Potenzialität und Aktualität sind reine
Verhältnissbegriffe"--p. 172, seq.). But in all the above-named
examples, that which is now [Greek: duna/mei] may come actually to
be [Greek: e)nergei/a|]: the person now sleeping may awake; the
person whose eyes are now closed may open them and see; the Hermes
now in the wood may be brought out of the wood and exist as a real
statue. It is otherwise with The Infinite, Vacuum, &c. These exist
[Greek: duna/mei] only, and can never come to exist [Greek:
e)nergei/a|], or independently. The Infinite can exist [Greek:
e)nergei/a|] only for our cognition. The fact that the bisection
thereof is never exhausted--that we may go on dividing as long as
we choose--gives to the potential Infinite a certain actuality,
though it cannot be truly separated (b. 16).
We must farther explain in what cases it is proper to say that a
thing is [Greek: duna/mei], and in what cases it is not proper. You
cannot properly say that earth is potentially a man: you may perhaps
say that the semen is potentially a man; yet even _this_ not
certainly, since other conditions besides semen are required (p.
1049, a. 2). The physician cannot cure every patient, yet neither is
the cure altogether a matter of chance ([Greek: a)po\ tu/chês]--a.
4): there is a certain measure of cure possible, and that is called
[Greek: to\ u(giai=non duna/mei]. The definition thereof, taken from
the side of the agent, would be--that which will come to pass if he
wills it, without any impediment from without; from the side of the
patient--when no impediment occurs from within him (a. 8). In like
manner, a house exists [Greek: duna/mei], when all the matter for it
is brought together, without need either of addition or subtraction
or change, and when there is no internal impediment; and so with
other products of art, where the principle of generation is extrinsic
to themselves. In natural products, where the principle of generation
is intrinsic, we treat them as potentially existing, when this
principle is in a condition to realize itself through itself,
assuming no external impediments to interfere. Thus we do not call
the semen potentially a man, because, before it becomes such, it must
undergo change in something else, and therefore stands in need of
some other principle; we call it so only when it is in such
conditions that its own principle suffices. Earth is not said to be a
statue [Greek: duna/mei], until it has first been changed into brass
(a. 17). We call the product not by the name of the Matter itself,
but by an adjective appellation derived from the next adjacent
Matter; thus we call a box, not wood, but wooden: wood is then a box
[Greek: duna/mei]. But we say this only of the proximate or immediate
Matter, not of the remote or primary Matter. We must go back through
successive stages to the first or most remote Matter; thus wood is
not earth, but earthy: earth therefore is potentially wood. The earth
may be aeriform; the air may be fiery; the fire has no analogous
adjective whereby it can be called, and is thus the first or last
Matter. But it is not said to be potentially any thing except the
[Greek: su/ntheton] combined with Form immediately above it. Matter
may be either proximate or remote: Potentiality is affirmed only of
the proximate Matter.
Since all the different meanings of Prius have been enumerated and
distinguished, it is plain that in all those meanings Actuality is
_prius_ as compared with Potentiality: whether the [Greek: du/namis]
be [Greek: a)rchê\ metablêtikê\ ( = kinêtikê\) e)n a)/llô| ê(=|
a)/llo], like Art; or [Greek: a)rchê\ kinêtikê\ ê)\ statikê\ e)n
au)tô=| ê(=| au)to/], like Nature (p. 1049, b. 5-10). Actuality is
_prius_ both [Greek: lo/gô|] and [Greek: ou)si/a|]: it is also
_prius_ [Greek: chro/nô|] in a certain sense, though not in a certain
other sense.
It is _prius_ [Greek: lo/gô|], because the Actual is included in the
definition of the Potential; that is, it must be presupposed and
foreknown, before you can understand what the Potential is (p. 1049,
b. 17). You explain [Greek: oi)kodomiko/s] or [Greek: o(ratiko/s] by
saying that he is [Greek: duna/menos oi)kodomei=n ê)\ o(ra=n]: you
explain [Greek: o(rato/n] by saying that it is [Greek: dunato\n
o(ra=sthai]: [Greek: to\ dunato/n], in its first and absolute
meaning, is [Greek: dunato/n] because it may come into Actuality (b.
13).
It is _prius_ [Greek: chronô=|] in the sense that the Potential
always presupposes an Actual identical _specie_, though not identical
_numero_, with that Actual to which the Potential tends. Take a man
now existing and now seeing, or corn now ripe in the field: these
doubtless, before they came into their present condition, must have
pre-existed in Potentiality; that is, there must have pre-existed a
certain matter--seed or a something capable of vision--which at one
time was not yet in a state of Actuality (p. 1049, b. 23). But prior
to this matter there must have existed other Actualities, by which
this matter was generated: the Actual is always generated out of its
Potential by a prior Actual, _e.g._, a man by a man, a musical man by
a musical man; there being always some prior movent, which must be
itself already in Actuality (b. 27). We have already declared that
every thing generated is something generated out of something, and by