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            "abstractNote": "Prime Matter and Actuality CHRISTOPHER BYRNE AT FIRST GLANCE, the question concerning the nature of prime matter seems to be one of the more arcane and marginal points of Aristotelian scholarship. After all, it concerns the ultimate material cause out of which all perishable substances are made, and this turns out to be the material cause of just the four sublunary elements, since, on Aristotle's account, the heavenly bodies are eternal and indestructible. Thus, prime matter is just one part of only some of the material elements, and the latter, in turn, seem to play only a subordinate and derivative role in Aristotle's analysis of substances and nature. Nevertheless, as the longevity of the controversy surrounding prime mat- ter suggests, there are, in fact, few questions that touch at once on so many central aspects of Aristotle's metaphysics and natural philosophy.' For this ultimate material cause is held to be the substratum that persists throughout the generation and destruction of the sublunary elements. As the persisting substratum of these changes, it is also the subject that underlies the contrary properties that distinguish these elements from one another. Because these contrary properties are the ones that Aristotle uses to define the sublunary elements, prime matter is also the material cause that is conjoined with the defining, formal causes of these elements. Thus, determining the nature of prime matter requires the application of Aristotle's doctrines on the nature of change in general, on generation and corruption in particular, and on the composition and definition of perceptible substances; it clearly also requires the application of his general theory of explanation, the doctrine of the four causes, especially the formal and material causes. The latter, in turn, are crucial to Aristotle's doctrine of potentiality and actuality as applied to the understanding of substances. Thus, understanding the nature of prime mat- ter requires the application of several of the most general and fundamental principles of Aristotle's metaphysics and natural philosophy. ' According to Richard Sorabji, Matter, Space, and Motion: Theories in Antiquity and Their Sequel (Ithaca: Cornell University Press, 1988 ), ch. l, the debate about prime matter is at least as old as Theophrastus, Aristotle's younger contemporary. [197] 198 JOURNAL OF THE HISTORY OF PHILOSOPHY 33:2 APRIL 1995 Because the doctrine of prime matter arises out of the application of these more general doctrines to certain specific questions about the material ele- ments, disputes about the nature of prime matter soon raise questions about these more general doctrines themselves. If a certain account of prime matter turns out to be problematic, then we have grounds for calling into question the interpretation of the general principles which generated this account. It may be that our view of prime matter is flawed, not because of any particular difficulty in our understanding of the material elements, but because we have misunderstood the general principles we are applying to them. Such is the case, I believe, with one very widespread view of prime matter, a view gener- ally referred to as the traditional doctrine of prime matter. In the following, I undertake to show that the traditional doctrine advances an account of the role of prime matter in the generation, composition, and definition of the four sublunary elements which is untenable. This view of prime matter, I argue, arises from a misunderstanding of the more general principles men- tioned above. In addition to this negative task, I undertake the positive one of showing what, in fact, the material substratum of the sublunary elements must be, and what implications this account has for the understanding of the more general principles of Aristotle's metaphysics and natural philosophy which are involved in this question. 1. PRIME MATTER AND PURE POTENTIALITY At first glance, the question of what prime matter is seems straightforward enough. In several places, Aristotle speaks of the \"prime matter,\" or perhaps better, \"first matter\" (prote hyle) of various perceptible substances. ~ Sometimes by this he means the proximate material cause of these substances, that is, the immediate raw materials out of which they are made, for example, the wood of a table or the bronze of a statue. Sometimes, however, 'first matter...",
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            "abstractNote": "The \"Thinking of Thinking\" in Metaphysics A. 9 JOSEPH G. DE FILIPPO a+~6v &Qa voE[, e~eQ ~o~t ~6 XQ&~O~OV, xetl. I~o~tv ~1 VdOloLg vo1]o~t0g v6\"qotg. (A. 9, 1o74b33-34) Therefore it thinks itself, if indeed it is most powerful, and its thinking is the thinking of thinking. Thus culminates Aristotle's treatment of God's activity in the twelfth book of the Metaphysics. The conclusion seems transparent. God is an intellect (vo~Sg); since he is also the best thing, and it is absurd that he should think anything worse than himself, he therefore thinks himself. And since he is nothing other than a thinking (v6\"qotg), what he thinks of is thinking (vo~loEe0g). \"Thinking of thinking,\" however, is a notion that is as ambiguous in ancient Greek as it is in English. It is just not clear what sort of thing such a reflexively self-thinking mind would be, though it might seem natural to construe the activity of Aristotle's God as somehow an act of pure self-awareness, self-consciousness or self-knowledge. On such an understanding God would be a separately existing consciousness, with himself or his activity as the only object of that consciousness. In 196 9 R. Norman published a paper which disputed this sort of interpretation.' He argued that when one considers Aristotle's theory of , R. Norman, \"Aristotle's Philosopher-God,\" Phronesis 14 (1969): 63-74 (reprinted in Articles on Aristotle, vol. 4, ed. J. Barnes, M. Schofield and R. Sorabji [London, 1979], 93-1o2). While I a-m indebted to Norman's basic approach, my treatment of God's self-thought differs substantially from his in two respects. First, although it is essential to recognize that in Aristotle human thought too thinks itself, this does not justify the conclusion that God's thinking is \"of the same kind as our own normal abstract thought\" (73). As 1 shall argue below in section 4, the characterization of the Prime Mover as v6\"qoLg vo~o~t0g is meant specifically to differentiate its activity from the self- thinking of human volSg; human thought could never be characterized as v6\"qotg vofioEt0g. Sec- ondly, Norman does not isolate the real source of A.9's argument, which, as l shall argue, is the potential conflict between Aristotle's own physical and psychological theories. M. Wedin, Mind and Imagination in Aristotle (New Haven, 1988), 229-45, also argues against Norman's thesis that human and divine thought are the same in kind. [543] 544 JOURNAL OF THE HISTORY OF PHILOSOPHY 33:4 OCTOBER 1995 volSg from De Anima III.4-8, it is clear that the conception of God as a self- thinking mind does not entail that he engages in self-contemplation in the normal sense of the term. On Norman's interpretation, God thinks himself because he thinks a definite content with which he is numerically identical, according to the well-known Aristotelian doctrine of the unity of vo~g with its object of thought (vo~lx6v). To describe this act simply as self-contemplation belies the fact that its object must have an intelligible content, which in the case of God is not adequately described as his \"self,\" for this self would indeed be nothing more than an act of self-contemplation. While many commentators have followed Norman in recognizing that the description of God as \"thinking himself\" is drawn from the De Anima's charac- terization of self-thinking, there has persisted a tendency to interpret Aris- totle's God as engaged in an act of pure self-awareness or under some similar description.' The reason for this persistence is due, I believe, to a crucial difference between chapters 7 and 9 of book A. Whereas both chapters charac- terize the Prime Mover (PM) as a self-thinker, in chapter 9 he is also said to be ~1 v61]otg vo~loec0g V6tlOtg (the thinking of thinking), which understandably appears to be a much more specific delineation of his thought content. A. 7 tells us that the PM is a vofJg that thinks itself (to72b18-3o); according to De Anima III. 4 that...",
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