By Jonathan Beere
ISBN-10: 0199206708
ISBN-13: 9780199206704
Doing and Being confronts the matter of the way to appreciate relevant techniques of Aristotle's philosophy: energeia and dunamis. whereas those phrases appear ambiguous among actuality/potentiality and activity/capacity, Aristotle didn't intend them to be so. via a cautious and designated examining of Metaphysics Theta, Beere argues that we will be able to remedy the matter by means of rejecting either "actuality" and "activity" as translations of energeia, and by way of figuring out an analogical notion of energeia. This procedure permits Beere to determine a hitherto not noted connection among Plato's Sophist and Aristotle's Metaphysics Theta, and to provide fulfilling interpretations of the key claims that Aristotle makes in Metaphysics Theta, the declare that energeia is past in being to means (Theta eight) and the declare that any everlasting precept has to be completely strong (Theta 9).
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Additional resources for Doing and Being: An Interpretation of Aristotle's Metaphysics Theta (Oxford Aristotle Studies Series)
Example text
Aristotle gives a sketch of a sketch of an answer to the question why there is badness. Roughly, it is because capacities do not infallibly achieve their proper ends. But it also turns out that some capacities can be ‘perverted,’ so that they come to acquire a secondary end. A vicious state of character is such a capacity, at least on certain views about vice. It is a capacity that serves a bad end. But it is a ‘wrong’ development of a capacity that serves a good end, namely the capacity of a baby to develop into a virtuous adult.
130; emphasis mine]. I agree with Burnyeat that Theta is preparation for the discussion of non-sensible substance in Λ. I also agree that H began a transition from the focus on form-matter in Z to a focus on energeia capacity, which is further developed in Theta: “ZH is a unified treatise that expects Θ as its sequel” [25, p. 77]. (Burnyeat does not discuss whether H might presuppose Theta 6 and 7, a question about which I am agnostic. ) But I also think that Metaphysics Theta constitutes a major philosophical achievement in its own right, and the connection with Plato’s Sophist should bring this out.
13 This makes sense only given some reference line, the square on which is taken as a unit. Relative to this line, a power is a line such that the square on it is a non-square numerical multiple of the reference square. For instance, given some reference line, R, the side of the square twice as large as the square on R is a power. But the side of the cube twice as large as the cube on R is not a power, since the square on that line (= a face of the cube) is not in a ratio of countingpnumbers to the original square.
Doing and Being: An Interpretation of Aristotle's Metaphysics Theta (Oxford Aristotle Studies Series) by Jonathan Beere
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