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[1045b]
[1]
just as they are essentially something
existent: an individual substance, a quality, or a quantity. Hence
neither "existent" nor "one" is present in their definitions. And
their essence is ipso facto something one, just as it is something
existent.Hence also
there is no other cause of the unity of any of these things, or of
their existence; for each one of them is one and "existent" not
because it is contained in the genus "being" or "unity," nor because
these genera exist separately apart from their particulars, but ipso
facto.It is because of this difficulty that some
thinkers1 speak of "participation," and raise the question of
what is the cause of participation, and what participation means; and
others speak of "communion"; e.g., Lycophron2 says that
knowledge is a communion of the soul with "knowing"; and others call
life a combination or connection of soul with body.The same argument, however, applies in
every case; for "being healthy" will be the "communion" or
"connection" or "combination" of soul and health; and "being a bronze
triangle" a "combination" of bronze and triangle; and "being white" a
"combination" of surface and whiteness. The reason for this is that
people look for a unifying formula, and a difference, between
potentiality and actuality.But, as we have said,3 the proximate matter and the shape are one
and the same; the one existing potentially, and the other
actually.
[20]
Therefore to
ask the cause of their unity is like asking the cause of unity in
general; for each individual thing is one, and the potential and the
actual are in a sense one. Thus there is no cause other than whatever
initiates the development from potentiality to actuality. And such
things as have no matter are all, without qualification, essential
unities.
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