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By Yoshio Futagawa
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Example text
In the above passage Aristotle speaks of the hot and the cold in the body as tools, and the food as the matter on which those tools work. 39 Since the soul is always present to 37 Cf. the teacher whose activity does not produce the desired change in the student. 38 The soul’s presence to the body must count as a form of “one-way contact” such as Aristotle recognizes at GC 323a28–33/CWA 1:528–29. Hankinson 2009, 221, seems to have a relation of this sort in mind when he speaks of Aristotelian natures “permeating” their matter.
In chapter 9, Eric Watkins considers the complex account of causation in the work of Immanuel Kant (1724–1804). What is distinctive about Kant’s account is his attempt to give a justification for fundamental causal principles that is “transcendental” insofar as it shows that such principles are required to account for the very possibility of experience of an objective world. For Kant, then, causality involves a kind of epistemic necessity that is different both from the metaphysical/logical necessity that we perhaps find in Leibniz (or Spinoza), and from the psychological compulsion that we find in Hume.
Kinêsis, DA 415b21–22/ CWA 1:661. Direction only: “whence the motion” (hothen hê kinêsis, Phys. 195a8/CWA 1:333). Beginning only: “origin of motion (archê tês kinêseôs, Phys. 195a11/CWA 1:333), “that which moved it first” (to prôton kinêsan, Phys. 198a33/CWA 1:338). Neither: “what moved [it]” (to kinêsan, Phys. 198a24/ CWA 1:338), “what moves [it]” (to kinoun, Phys. 201a24/CWA 1:343). ” This is a little misleading; although archê tês kinêseôs can refer to the final cause (as in does in MA701b33/CWA 1:1093), in the vast majority of cases it refers to the efficient cause.