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The "process" interpretation</span> </div> </a> <ul id="toc-1._The_"process"_interpretation-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-2._The_"product"_interpretation" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#2._The_"product"_interpretation"> <div class="vector-toc-text"> <span class="vector-toc-numb">3.2</span> <span>2. The "product" interpretation</span> </div> </a> <ul id="toc-2._The_"product"_interpretation-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-3._The_interpretation_of_Kosman,_Coope,_Sachs_and_others" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#3._The_interpretation_of_Kosman,_Coope,_Sachs_and_others"> <div class="vector-toc-text"> <span class="vector-toc-numb">3.3</span> <span>3. The interpretation of Kosman, Coope, Sachs and others</span> </div> </a> <ul id="toc-3._The_interpretation_of_Kosman,_Coope,_Sachs_and_others-sublist" class="vector-toc-list"> </ul> </li> </ul> </li> <li id="toc-The_importance_of_actuality_in_Aristotle's_philosophy" class="vector-toc-list-item vector-toc-level-1 vector-toc-list-item-expanded"> <a class="vector-toc-link" href="#The_importance_of_actuality_in_Aristotle's_philosophy"> <div class="vector-toc-text"> <span class="vector-toc-numb">4</span> <span>The importance of actuality in Aristotle's philosophy</span> </div> </a> <ul id="toc-The_importance_of_actuality_in_Aristotle's_philosophy-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-The_active_intellect" class="vector-toc-list-item vector-toc-level-1 vector-toc-list-item-expanded"> <a class="vector-toc-link" href="#The_active_intellect"> <div class="vector-toc-text"> <span class="vector-toc-numb">5</span> <span>The active intellect</span> </div> </a> <ul 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or energy</span> </div> </a> <ul id="toc-New_meanings_of_energeia_or_energy-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Platonism_and_neoplatonism" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Platonism_and_neoplatonism"> <div class="vector-toc-text"> <span class="vector-toc-numb">6.2</span> <span>Platonism and neoplatonism</span> </div> </a> <ul id="toc-Platonism_and_neoplatonism-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-New_Testament_usage" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#New_Testament_usage"> <div class="vector-toc-text"> <span class="vector-toc-numb">6.3</span> <span>New Testament usage</span> </div> </a> <ul id="toc-New_Testament_usage-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Essence-energies_debate_in_medieval_Christian_theology" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Essence-energies_debate_in_medieval_Christian_theology"> <div class="vector-toc-text"> <span class="vector-toc-numb">6.4</span> <span>Essence-energies debate in medieval Christian theology</span> </div> </a> <ul id="toc-Essence-energies_debate_in_medieval_Christian_theology-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Influence_on_modal_logic" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Influence_on_modal_logic"> <div class="vector-toc-text"> <span class="vector-toc-numb">6.5</span> <span>Influence on modal logic</span> </div> </a> <ul id="toc-Influence_on_modal_logic-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Influence_on_early_modern_physics" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Influence_on_early_modern_physics"> <div class="vector-toc-text"> <span class="vector-toc-numb">6.6</span> <span>Influence on early modern physics</span> </div> </a> <ul id="toc-Influence_on_early_modern_physics-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Influence_on_modern_physics" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Influence_on_modern_physics"> <div class="vector-toc-text"> <span class="vector-toc-numb">6.7</span> <span>Influence on modern physics</span> </div> </a> <ul id="toc-Influence_on_modern_physics-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Entelecheia_in_modern_philosophy_and_biology" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Entelecheia_in_modern_philosophy_and_biology"> <div class="vector-toc-text"> <span class="vector-toc-numb">6.8</span> <span><span><i>Entelecheia</i></span> in modern philosophy and biology</span> </div> </a> <ul id="toc-Entelecheia_in_modern_philosophy_and_biology-sublist" class="vector-toc-list"> </ul> </li> </ul> </li> <li id="toc-See_also" class="vector-toc-list-item vector-toc-level-1 vector-toc-list-item-expanded"> <a class="vector-toc-link" href="#See_also"> <div class="vector-toc-text"> <span class="vector-toc-numb">7</span> <span>See also</span> </div> </a> <ul id="toc-See_also-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-References" class="vector-toc-list-item vector-toc-level-1 vector-toc-list-item-expanded"> <a class="vector-toc-link" href="#References"> <div class="vector-toc-text"> <span class="vector-toc-numb">8</span> <span>References</span> </div> </a> <ul id="toc-References-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Bibliography" class="vector-toc-list-item vector-toc-level-1 vector-toc-list-item-expanded"> <a class="vector-toc-link" href="#Bibliography"> <div class="vector-toc-text"> <span class="vector-toc-numb">9</span> <span>Bibliography</span> </div> </a> <button aria-controls="toc-Bibliography-sublist" class="cdx-button cdx-button--weight-quiet cdx-button--icon-only vector-toc-toggle"> <span class="vector-icon mw-ui-icon-wikimedia-expand"></span> <span>Toggle Bibliography subsection</span> </button> <ul id="toc-Bibliography-sublist" class="vector-toc-list"> <li id="toc-Old_translations_of_Aristotle" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Old_translations_of_Aristotle"> <div class="vector-toc-text"> <span class="vector-toc-numb">9.1</span> <span>Old translations of Aristotle</span> </div> </a> <ul id="toc-Old_translations_of_Aristotle-sublist" class="vector-toc-list"> </ul> </li> </ul> </li> </ul> </div> </div> </nav> </div> </div> <div class="mw-content-container"> <main id="content" class="mw-body"> <header class="mw-body-header vector-page-titlebar"> <nav aria-label="Contents" class="vector-toc-landmark"> <div id="vector-page-titlebar-toc" class="vector-dropdown vector-page-titlebar-toc vector-button-flush-left" > <input type="checkbox" id="vector-page-titlebar-toc-checkbox" role="button" aria-haspopup="true" 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class="interlanguage-link interwiki-de mw-list-item"><a href="https://de.wikipedia.org/wiki/Akt_und_Potenz" title="Akt und Potenz – German" lang="de" hreflang="de" data-title="Akt und Potenz" data-language-autonym="Deutsch" data-language-local-name="German" class="interlanguage-link-target"><span>Deutsch</span></a></li><li class="interlanguage-link interwiki-es mw-list-item"><a href="https://es.wikipedia.org/wiki/Acto_y_potencia" title="Acto y potencia – Spanish" lang="es" hreflang="es" data-title="Acto y potencia" data-language-autonym="Español" data-language-local-name="Spanish" class="interlanguage-link-target"><span>Español</span></a></li><li class="interlanguage-link interwiki-eu mw-list-item"><a href="https://eu.wikipedia.org/wiki/Potentzia_eta_egintza" title="Potentzia eta egintza – Basque" lang="eu" hreflang="eu" data-title="Potentzia eta egintza" data-language-autonym="Euskara" data-language-local-name="Basque" class="interlanguage-link-target"><span>Euskara</span></a></li><li class="interlanguage-link interwiki-fr mw-list-item"><a href="https://fr.wikipedia.org/wiki/Puissance_et_acte" title="Puissance et acte – French" lang="fr" hreflang="fr" data-title="Puissance et acte" data-language-autonym="Français" data-language-local-name="French" class="interlanguage-link-target"><span>Français</span></a></li><li class="interlanguage-link interwiki-ko mw-list-item"><a href="https://ko.wikipedia.org/wiki/%EA%B0%80%EB%8A%A5%ED%83%9C%EC%99%80_%ED%98%84%EC%8B%A4%ED%83%9C" title="가능태와 현실태 – Korean" lang="ko" hreflang="ko" data-title="가능태와 현실태" data-language-autonym="한국어" data-language-local-name="Korean" class="interlanguage-link-target"><span>한국어</span></a></li><li class="interlanguage-link interwiki-it mw-list-item"><a href="https://it.wikipedia.org/wiki/Atto_e_potenza" title="Atto e potenza – Italian" lang="it" hreflang="it" data-title="Atto e potenza" data-language-autonym="Italiano" data-language-local-name="Italian" class="interlanguage-link-target"><span>Italiano</span></a></li><li class="interlanguage-link interwiki-lt mw-list-item"><a href="https://lt.wikipedia.org/wiki/Akto-potencijos_perskyra" title="Akto-potencijos perskyra – Lithuanian" lang="lt" hreflang="lt" data-title="Akto-potencijos perskyra" data-language-autonym="Lietuvių" data-language-local-name="Lithuanian" class="interlanguage-link-target"><span>Lietuvių</span></a></li><li class="interlanguage-link interwiki-pt mw-list-item"><a href="https://pt.wikipedia.org/wiki/Pot%C3%AAncia_e_ato" title="Potência e ato – Portuguese" lang="pt" hreflang="pt" data-title="Potência e ato" data-language-autonym="Português" data-language-local-name="Portuguese" class="interlanguage-link-target"><span>Português</span></a></li><li class="interlanguage-link interwiki-ckb mw-list-item"><a href="https://ckb.wikipedia.org/wiki/%D9%84%DB%8E%DA%BE%D8%A7%D8%AA%D9%88%D9%88%DB%8C%DB%8C_%D9%88_%D8%A8%DB%95%D8%AF%DB%8C%DA%BE%D8%A7%D8%AA%D9%88%D9%88%DB%8C%DB%8C" title="لێھاتوویی و بەدیھاتوویی – Central Kurdish" lang="ckb" hreflang="ckb" data-title="لێھاتوویی و بەدیھاتوویی" data-language-autonym="کوردی" data-language-local-name="Central Kurdish" class="interlanguage-link-target"><span>کوردی</span></a></li><li class="interlanguage-link interwiki-fi mw-list-item"><a href="https://fi.wikipedia.org/wiki/Aktuaalisuus_ja_potentiaalisuus" title="Aktuaalisuus ja potentiaalisuus – Finnish" lang="fi" hreflang="fi" data-title="Aktuaalisuus ja potentiaalisuus" data-language-autonym="Suomi" data-language-local-name="Finnish" class="interlanguage-link-target"><span>Suomi</span></a></li><li class="interlanguage-link interwiki-uk mw-list-item"><a href="https://uk.wikipedia.org/wiki/%D0%9C%D0%BE%D0%B6%D0%BB%D0%B8%D0%B2%D1%96%D1%81%D1%82%D1%8C_%D1%96_%D0%B4%D1%96%D0%B9%D1%81%D0%BD%D1%96%D1%81%D1%82%D1%8C" title="Можливість і дійсність – Ukrainian" lang="uk" hreflang="uk" data-title="Можливість і дійсність" data-language-autonym="Українська" 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<div class="mw-indicators"> </div> <div id="siteSub" class="noprint">From Wikipedia, the free encyclopedia</div> </div> <div id="contentSub"><div id="mw-content-subtitle"></div></div> <div id="mw-content-text" class="mw-body-content"><div class="mw-content-ltr mw-parser-output" lang="en" dir="ltr"><div class="shortdescription nomobile noexcerpt noprint searchaux" style="display:none">Principles in the philosophy of Aristotle</div> <style data-mw-deduplicate="TemplateStyles:r1236090951">.mw-parser-output .hatnote{font-style:italic}.mw-parser-output div.hatnote{padding-left:1.6em;margin-bottom:0.5em}.mw-parser-output .hatnote i{font-style:normal}.mw-parser-output .hatnote+link+.hatnote{margin-top:-0.5em}@media print{body.ns-0 .mw-parser-output .hatnote{display:none!important}}</style><div role="note" class="hatnote navigation-not-searchable">"Actuality" redirects here. For the film genre, see <a href="/wiki/Actuality_film" title="Actuality film">Actuality film</a>.</div> <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1236090951"><div role="note" class="hatnote navigation-not-searchable">"Dunamis" redirects here. For other uses, see <a href="/wiki/Dunamis_(disambiguation)" class="mw-disambig" title="Dunamis (disambiguation)">Dunamis (disambiguation)</a>.</div> <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1236090951"><div role="note" class="hatnote navigation-not-searchable">"Energeia" redirects here. For other uses, see <a href="/wiki/Energia_(disambiguation)" class="mw-redirect mw-disambig" title="Energia (disambiguation)">Energia (disambiguation)</a> and <a href="/wiki/Energy_(disambiguation)" class="mw-disambig" title="Energy (disambiguation)">Energy (disambiguation)</a>.</div> <p>In <a href="/wiki/Philosophy" title="Philosophy">philosophy</a>, <b>potentiality and actuality</b><sup id="cite_ref-1" class="reference"><a href="#cite_note-1"><span class="cite-bracket">[</span>1<span class="cite-bracket">]</span></a></sup> are a pair of closely connected principles which <a href="/wiki/Aristotle" title="Aristotle">Aristotle</a> used to analyze <a href="/wiki/Motion_(physics)" class="mw-redirect" title="Motion (physics)">motion</a>, <a href="/wiki/Four_causes" title="Four causes">causality</a>, <a href="/wiki/Aristotelian_ethics" title="Aristotelian ethics">ethics</a>, and <a href="/wiki/Physiology" title="Physiology">physiology</a> in his <i><a href="/wiki/Aristotelian_physics" title="Aristotelian physics">Physics</a></i>, <i><a href="/wiki/Metaphysics_(Aristotle)" title="Metaphysics (Aristotle)">Metaphysics</a></i>, <i><a href="/wiki/Nicomachean_Ethics" title="Nicomachean Ethics">Nicomachean Ethics</a></i>, and <i><a href="/wiki/De_Anima" class="mw-redirect" title="De Anima">De Anima</a></i>.<sup id="cite_ref-Sachs2005_2-0" class="reference"><a href="#cite_note-Sachs2005-2"><span class="cite-bracket">[</span>2<span class="cite-bracket">]</span></a></sup> </p><p>The concept of potentiality, in this context, generally refers to any "possibility" that a thing can be said to have. Aristotle did not consider all possibilities the same, and emphasized the importance of those that become real of their own accord when conditions are right and nothing stops them.<sup id="cite_ref-3" class="reference"><a href="#cite_note-3"><span class="cite-bracket">[</span>3<span class="cite-bracket">]</span></a></sup> Actuality, in contrast to potentiality, is the motion, change or activity that represents an exercise or fulfillment of a possibility, when a possibility becomes real in the fullest sense.<sup id="cite_ref-4" class="reference"><a href="#cite_note-4"><span class="cite-bracket">[</span>4<span class="cite-bracket">]</span></a></sup> Both these concepts therefore reflect Aristotle's belief that events in nature are not all natural in a true sense. As he saw it, many things happen accidentally, and therefore not according to the natural purposes of things. </p><p>These concepts, in modified forms, remained very important into the <a href="/wiki/Middle_Ages" title="Middle Ages">Middle Ages</a>, influencing the development of <a href="/wiki/Medieval_theology" class="mw-redirect" title="Medieval theology">medieval theology</a> in several ways. In modern times the dichotomy has gradually lost importance, as understandings of <a href="/wiki/Nature_(philosophy)" title="Nature (philosophy)">nature</a> and <a href="/wiki/Deity" title="Deity">deity</a> have changed. However the terminology has also been adapted to new uses, as is most obvious in words like <i>energy</i> and <i>dynamic</i>. These were words first used in modern physics by the German scientist and philosopher, <a href="/wiki/Gottfried_Wilhelm_Leibniz" title="Gottfried Wilhelm Leibniz">Gottfried Wilhelm Leibniz</a>. Aristotle's concept of <a class="mw-selflink-fragment" href="#Entelechy_(entelechia)">entelechy</a> retains influence on recent concepts of biological "<a class="mw-selflink-fragment" href="#Entelecheia_in_modern_philosophy_and_biology">entelechy</a>". </p> <meta property="mw:PageProp/toc" /> <div class="mw-heading mw-heading2"><h2 id="Potentiality">Potentiality</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Potentiality_and_actuality&action=edit&section=1" title="Edit section: Potentiality"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <style data-mw-deduplicate="TemplateStyles:r1235681985">.mw-parser-output .side-box{margin:4px 0;box-sizing:border-box;border:1px solid #aaa;font-size:88%;line-height:1.25em;background-color:var(--background-color-interactive-subtle,#f8f9fa);display:flow-root}.mw-parser-output .side-box-abovebelow,.mw-parser-output .side-box-text{padding:0.25em 0.9em}.mw-parser-output .side-box-image{padding:2px 0 2px 0.9em;text-align:center}.mw-parser-output .side-box-imageright{padding:2px 0.9em 2px 0;text-align:center}@media(min-width:500px){.mw-parser-output .side-box-flex{display:flex;align-items:center}.mw-parser-output .side-box-text{flex:1;min-width:0}}@media(min-width:720px){.mw-parser-output .side-box{width:238px}.mw-parser-output .side-box-right{clear:right;float:right;margin-left:1em}.mw-parser-output .side-box-left{margin-right:1em}}</style><style data-mw-deduplicate="TemplateStyles:r1237033735">@media print{body.ns-0 .mw-parser-output .sistersitebox{display:none!important}}@media screen{html.skin-theme-clientpref-night .mw-parser-output .sistersitebox img[src*="Wiktionary-logo-en-v2.svg"]{background-color:white}}@media screen and (prefers-color-scheme:dark){html.skin-theme-clientpref-os .mw-parser-output .sistersitebox img[src*="Wiktionary-logo-en-v2.svg"]{background-color:white}}</style><div class="side-box side-box-right plainlinks sistersitebox"><style data-mw-deduplicate="TemplateStyles:r1126788409">.mw-parser-output .plainlist ol,.mw-parser-output .plainlist ul{line-height:inherit;list-style:none;margin:0;padding:0}.mw-parser-output .plainlist ol li,.mw-parser-output .plainlist ul li{margin-bottom:0}</style> <div class="side-box-flex"> <div class="side-box-image"><span class="noviewer" typeof="mw:File"><span><img alt="" src="//upload.wikimedia.org/wikipedia/commons/thumb/9/99/Wiktionary-logo-en-v2.svg/40px-Wiktionary-logo-en-v2.svg.png" decoding="async" width="40" height="40" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/9/99/Wiktionary-logo-en-v2.svg/60px-Wiktionary-logo-en-v2.svg.png 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/9/99/Wiktionary-logo-en-v2.svg/80px-Wiktionary-logo-en-v2.svg.png 2x" data-file-width="512" data-file-height="512" /></span></span></div> <div class="side-box-text plainlist">Look up <i><b><a href="https://en.wiktionary.org/wiki/potentiality" class="extiw" title="wiktionary:potentiality">potentiality</a></b></i>, <i><b><a href="https://en.wiktionary.org/wiki/potentia" class="extiw" title="wiktionary:potentia">potentia</a></b></i>, or <i><b><a href="https://en.wiktionary.org/wiki/%CE%B4%CF%8D%CE%BD%CE%B1%CE%BC%CE%B9%CF%82" class="extiw" title="wiktionary:δύναμις">δύναμις</a></b></i> in Wiktionary, the free dictionary.</div></div> </div> <p>"Potentiality" and "potency" are translations of the <a href="/wiki/Ancient_Greek" title="Ancient Greek">Ancient Greek</a> word <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">dunamis</i></span> (<a href="https://en.wiktionary.org/wiki/%CE%B4%CF%8D%CE%BD%CE%B1%CE%BC%CE%B9%CF%82" class="extiw" title="wikt:δύναμις">δύναμις</a>). They refer especially to the way the word is used by Aristotle, as a concept contrasting with "actuality". The <a href="/wiki/Latin" title="Latin">Latin</a> translation of <i>dunamis</i> is <span title="Latin-language text"><i lang="la">potentia</i></span>, which is the root of the English word "potential"; it is also sometimes used in English-language philosophical texts. In <a href="/wiki/Early_modern" class="mw-redirect" title="Early modern">early modern</a> philosophy, English authors like <a href="/wiki/Hobbes" class="mw-redirect" title="Hobbes">Hobbes</a> and <a href="/wiki/John_Locke" title="John Locke">Locke</a> used the English word <i>power</i> as their translation of Latin <span title="Latin-language text"><i lang="la">potentia</i></span>.<sup id="cite_ref-5" class="reference"><a href="#cite_note-5"><span class="cite-bracket">[</span>5<span class="cite-bracket">]</span></a></sup> </p><p><span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">Dunamis</i></span> is an ordinary Greek word for possibility or capability. Depending on context, it could be translated 'potency', 'potential', 'capacity', 'ability', 'power', 'capability', 'strength', 'possibility', 'force' and is the root of modern <a href="/wiki/English_language" title="English language">English</a> words <i>dynamic</i>, <i>dynamite</i>, and <i>dynamo</i>.<sup id="cite_ref-6" class="reference"><a href="#cite_note-6"><span class="cite-bracket">[</span>6<span class="cite-bracket">]</span></a></sup> </p><p>In his philosophy, Aristotle distinguished two meanings of the word <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">dunamis</i></span>. According to his understanding of <a href="/wiki/Nature_(philosophy)" title="Nature (philosophy)">nature</a> there was both a weak sense of potential, meaning simply that something "might chance to happen or not to happen", and a stronger sense, to indicate how something could be done <i>well</i>. For example, "sometimes we say that those who can merely take a walk, or speak, without doing it as well as they intended, cannot speak or walk." This stronger sense is mainly said of the potentials of living things, although it is also sometimes used for things like musical instruments.<sup id="cite_ref-7" class="reference"><a href="#cite_note-7"><span class="cite-bracket">[</span>7<span class="cite-bracket">]</span></a></sup> </p><p>Throughout his works, Aristotle clearly distinguishes things that are stable or persistent, with their own strong natural tendency to a specific type of change, from things that appear to occur by chance. He treats these as having a different and more real existence. "<a href="/wiki/Nature_(philosophy)" title="Nature (philosophy)">Natures</a> which persist" are said by him to be one of the causes of all things, while natures that do not persist, "might often be slandered as not being at all by one who fixes his thinking sternly upon it as upon a criminal." The potencies which persist in a particular material are one way of describing "the nature itself" of that material, an innate source of motion and rest within that material. In terms of Aristotle's theory of <a href="/wiki/Four_causes" title="Four causes">four causes</a>, a material's non-accidental potential is the material cause of the things that can come to be from that material, and one part of how we can understand the <a href="/wiki/Substance_theory" title="Substance theory">substance</a> (<i><a href="/wiki/Ousia" title="Ousia">ousia</a></i>, sometimes translated as "thinghood") of any separate thing. (As emphasized by Aristotle, this requires his distinction between <a href="/wiki/Accident_(philosophy)" title="Accident (philosophy)">accidental</a> causes and natural causes.)<sup id="cite_ref-8" class="reference"><a href="#cite_note-8"><span class="cite-bracket">[</span>8<span class="cite-bracket">]</span></a></sup> According to Aristotle, when we refer to the nature of a thing, we are referring to the form or shape of a thing, which was already present as a potential, an innate tendency to change, in that material before it achieved that form. When things are most "fully at work" we can see more fully what kind of thing they really are.<sup id="cite_ref-9" class="reference"><a href="#cite_note-9"><span class="cite-bracket">[</span>9<span class="cite-bracket">]</span></a></sup> </p> <div class="mw-heading mw-heading2"><h2 id="Actuality">Actuality</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Potentiality_and_actuality&action=edit&section=2" title="Edit section: Actuality"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p><b>Actuality</b> is often used to translate both <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">energeia</i></span> (<a href="https://en.wiktionary.org/wiki/%E1%BC%90%CE%BD%CE%AD%CF%81%CE%B3%CE%B5%CE%B9%CE%B1" class="extiw" title="wikt:ἐνέργεια">ἐνέργεια</a>) and <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">entelecheia</i></span> (<a href="https://en.wiktionary.org/wiki/%E1%BC%90%CE%BD%CF%84%CE%B5%CE%BB%CE%AD%CF%87%CE%B5%CE%B9%CE%B1" class="extiw" title="wikt:ἐντελέχεια">ἐντελέχεια</a>) (sometimes rendered in English as <i><a href="https://en.wiktionary.org/wiki/entelechy" class="extiw" title="wikt:entelechy">entelechy</a></i>). <i>Actuality</i> comes from Latin <i><a href="https://en.wiktionary.org/wiki/actualitas" class="extiw" title="wikt:actualitas">actualitas</a></i> and is a traditional translation, but its normal meaning in Latin is 'anything which is currently happening.' </p><p>The two words <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">energeia</i></span> and <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">entelecheia</i></span> were coined by Aristotle, and he stated that their meanings were intended to converge.<sup id="cite_ref-10" class="reference"><a href="#cite_note-10"><span class="cite-bracket">[</span>10<span class="cite-bracket">]</span></a></sup> In practice, most commentators and translators consider the two words to be interchangeable.<sup id="cite_ref-Bradshaw_2004_11-0" class="reference"><a href="#cite_note-Bradshaw_2004-11"><span class="cite-bracket">[</span>11<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-12" class="reference"><a href="#cite_note-12"><span class="cite-bracket">[</span>12<span class="cite-bracket">]</span></a></sup> They both refer to something being in its own type of action or at work, as all things are when they are real in the fullest sense, and not just potentially real. For example, "to be a rock is to strain to be at the center of the universe, and thus to be in motion unless constrained otherwise."<sup id="cite_ref-Sachs2005_2-1" class="reference"><a href="#cite_note-Sachs2005-2"><span class="cite-bracket">[</span>2<span class="cite-bracket">]</span></a></sup> </p> <div class="mw-heading mw-heading3"><h3 id="Energeia"><span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">Energeia</i></span></h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Potentiality_and_actuality&action=edit&section=3" title="Edit section: Energeia"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p><span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">Energeia</i></span> is a word based upon <span title="Ancient Greek (to 1453)-language text"><span lang="grc">ἔργον</span></span> (<span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">ergon</i></span>), meaning 'work'.<sup id="cite_ref-Bradshaw_2004_11-1" class="reference"><a href="#cite_note-Bradshaw_2004-11"><span class="cite-bracket">[</span>11<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-13" class="reference"><a href="#cite_note-13"><span class="cite-bracket">[</span>13<span class="cite-bracket">]</span></a></sup> It is the source of the modern word <i><a href="/wiki/Energy" title="Energy">energy</a></i> but the term has evolved so much over the course of the <a href="/wiki/History_of_science" title="History of science">history of science</a> that reference to the modern term is not very helpful in understanding the original as used by Aristotle. It is difficult to translate his use of <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">energeia</i></span> into English with consistency. Joe Sachs renders it with the phrase "being-at-work" and says that "we might construct the word is-at-work-ness from <a href="/wiki/Anglish" class="mw-redirect" title="Anglish">Anglo-Saxon roots</a> to translate <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">energeia</i></span> into English".<sup id="cite_ref-14" class="reference"><a href="#cite_note-14"><span class="cite-bracket">[</span>14<span class="cite-bracket">]</span></a></sup> </p><p>Aristotle says the word can be made clear by looking at examples rather than trying to find a definition.<sup id="cite_ref-15" class="reference"><a href="#cite_note-15"><span class="cite-bracket">[</span>15<span class="cite-bracket">]</span></a></sup> Two examples of <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">energeiai</i></span> in Aristotle's works are <a href="/wiki/Pleasure" title="Pleasure">pleasure</a> and <a href="/wiki/Happiness" title="Happiness">happiness</a> (<a href="/wiki/Eudaimonia" title="Eudaimonia">eudaimonia</a>). Pleasure is an <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">energeia</i></span> of the human body and mind whereas happiness is more simply the <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">energeia</i></span> of a human being a human.<sup id="cite_ref-16" class="reference"><a href="#cite_note-16"><span class="cite-bracket">[</span>16<span class="cite-bracket">]</span></a></sup> </p><p><span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">Kinesis</i></span>, translated as <a href="/wiki/Motion_(physics)" class="mw-redirect" title="Motion (physics)">movement</a>, <a href="/wiki/Motion_(physics)" class="mw-redirect" title="Motion (physics)">motion</a>, or in some contexts change, is also explained by Aristotle as a particular type of <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">energeia</i></span>. See below. </p> <div class="mw-heading mw-heading3"><h3 id="Entelechy_(entelechia)"><span id="Entelechy_.28entelechia.29"></span><span class="anchor" id="entelechy"></span>Entelechy (<span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">entelechia</i></span>)</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Potentiality_and_actuality&action=edit&section=4" title="Edit section: Entelechy (entelechia)"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p><b>Entelechy</b>, in <a href="/wiki/Ancient_Greek" title="Ancient Greek">Greek</a> <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">entelécheia</i></span>, was coined by Aristotle and transliterated in <a href="/wiki/Latin" title="Latin">Latin</a> as <i><a href="https://en.wiktionary.org/wiki/entelechia" class="extiw" title="wikt:entelechia">entelechia</a></i>. According to <a href="#CITEREFSachs1995">Sachs (1995</a>, p. 245): </p> <blockquote><p>Aristotle invents the word by combining <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">entelēs</i></span> (<span title="Ancient Greek (to 1453)-language text"><span lang="grc">ἐντελής</span></span>, 'complete, full-grown') with <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">echein</i></span> (= <i><a href="/wiki/Hexis" title="Hexis">hexis</a></i>, to be a certain way by the continuing effort of holding on in that condition), while at the same time punning on <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">endelecheia</i></span> (<span title="Ancient Greek (to 1453)-language text"><span lang="grc">ἐνδελέχεια</span></span>, 'persistence') by inserting <a href="/wiki/Telos_(philosophy)" class="mw-redirect" title="Telos (philosophy)"><i>telos</i></a> (<span title="Ancient Greek (to 1453)-language text"><span lang="grc">τέλος</span></span>, 'completion'). This is a three-ring circus of a word, at the heart of everything in Aristotle's thinking, including the definition of motion.</p></blockquote> <p>Sachs therefore proposed a complex neologism of his own, "being-at-work-staying-the-same."<sup id="cite_ref-Sachs1995_17-0" class="reference"><a href="#cite_note-Sachs1995-17"><span class="cite-bracket">[</span>17<span class="cite-bracket">]</span></a></sup> Another translation in recent years is "being-at-an-end" (which Sachs has also used).<sup id="cite_ref-Sachs2005_2-2" class="reference"><a href="#cite_note-Sachs2005-2"><span class="cite-bracket">[</span>2<span class="cite-bracket">]</span></a></sup> </p><p><span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">Entelecheia</i></span>, as can be seen by its derivation, is a kind of completeness, whereas "the end and completion of any genuine being is its being-at-work" (<span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">energeia</i></span>). The <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">entelecheia</i></span> is a continuous being-at-work (<span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">energeia</i></span>) when something is doing its complete "work". For this reason, the meanings of the two words converge, and they both depend upon the idea that every thing's "thinghood" is a kind of work, or in other words a specific way of being in motion. All things that exist now, and not just potentially, are beings-at-work, and all of them have a tendency towards being-at-work in a particular way that would be their proper and "complete" way.<sup id="cite_ref-Sachs1995_17-1" class="reference"><a href="#cite_note-Sachs1995-17"><span class="cite-bracket">[</span>17<span class="cite-bracket">]</span></a></sup> </p><p>Sachs explains the convergence of <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">energeia</i></span> and <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">entelecheia</i></span> as follows, and uses the word actuality to describe the overlap between them:<sup id="cite_ref-Sachs2005_2-3" class="reference"><a href="#cite_note-Sachs2005-2"><span class="cite-bracket">[</span>2<span class="cite-bracket">]</span></a></sup> </p> <blockquote> <p>Just as <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">energeia</i></span> extends to <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">entelecheia</i></span> because it is the activity which makes a thing what it is, <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">entelecheia</i></span> extends to <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">energeia</i></span> because it is the end or perfection which has being only in, through, and during activity. </p> </blockquote> <div class="mw-heading mw-heading2"><h2 id="Motion">Motion</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Potentiality_and_actuality&action=edit&section=5" title="Edit section: Motion"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p>Aristotle discusses motion (<span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">kinēsis</i></span>) in his <i><a href="/wiki/Physics_(Aristotle)" title="Physics (Aristotle)">Physics</a></i> quite differently from <a href="/wiki/Modern_science" class="mw-redirect" title="Modern science">modern science</a>. Aristotle's definition of motion is closely connected to his actuality-potentiality distinction. Taken literally, Aristotle defines motion as the actuality (<span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">entelecheia</i></span>) of a "potentiality as such".<sup id="cite_ref-18" class="reference"><a href="#cite_note-18"><span class="cite-bracket">[</span>18<span class="cite-bracket">]</span></a></sup> What Aristotle meant however is the subject of several different interpretations. A major difficulty comes from the fact that the terms actuality and potentiality, linked in this definition, are normally understood within Aristotle as opposed to each other. On the other hand, the "as such" is important and is explained at length by Aristotle, giving examples of "potentiality as such". For example, the motion of building is the <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">energeia</i></span> of the <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">dunamis</i></span> of the building materials <i>as building materials</i> as opposed to anything else they might become, and this potential in the unbuilt materials is referred to by Aristotle as "the buildable". So the motion of building is the actualization of "the buildable" and not the actualization of a house as such, nor the actualization of any other possibility which the building materials might have had.<sup id="cite_ref-19" class="reference"><a href="#cite_note-19"><span class="cite-bracket">[</span>19<span class="cite-bracket">]</span></a></sup> </p> <table border="1" class="wikitable" style="margin: 1em auto 1em auto;"> <tbody><tr valign="top" align="center"> <td width="33%"><b>Building materials</b> have different <b>potentials</b>.<br />One is that <i>they can be built with</i>. </td> <td width="33%"><b>Building</b> is one <b>motion</b> that had been a <b>potential</b> in the building material.<br />So it is the <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">energeia</i></span> or putting into action, of the building materials <b>as building materials</b>. </td> <td width="33%">A <b>house</b> is built, and no longer moving. </td></tr> </tbody></table> <p>In an influential 1969 paper, Aryeh Kosman divided up previous attempts to explain Aristotle's definition into two types, criticised them, and then gave his own third interpretation. While this has not become a consensus, it has been described as having become "orthodox".<sup id="cite_ref-20" class="reference"><a href="#cite_note-20"><span class="cite-bracket">[</span>20<span class="cite-bracket">]</span></a></sup> This and similar more recent publications are the basis of the following summary. </p> <div class="mw-heading mw-heading3"><h3 id="1._The_"process"_interpretation"><span id="1._The_.22process.22_interpretation"></span>1. The "process" interpretation</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Potentiality_and_actuality&action=edit&section=6" title="Edit section: 1. The "process" interpretation"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p><a href="#CITEREFKosman1969">Kosman (1969)</a> and <a href="#CITEREFCoope2009">Coope (2009)</a> associate this approach with <a href="/wiki/W._D._Ross" title="W. D. Ross">W. D. Ross</a>. <a href="#CITEREFSachs2005">Sachs (2005)</a> points out that it was also the interpretation of <a href="/wiki/Averroes" title="Averroes">Averroes</a> and <a href="/wiki/Maimonides" title="Maimonides">Maimonides</a>. </p><p>This interpretation is, to use the words of Ross that "it is the passage to actuality that is <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">kinesis</i></span>" as opposed to any potentiality being an actuality.<sup id="cite_ref-21" class="reference"><a href="#cite_note-21"><span class="cite-bracket">[</span>21<span class="cite-bracket">]</span></a></sup> </p><p>The argument of Ross for this interpretation requires him to assert that Aristotle actually used his own word <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">entelecheia</i></span> wrongly, or inconsistently, only within his definition, making it mean "actualization", which is in conflict with Aristotle's normal use of words. According to <a href="#CITEREFSachs2005">Sachs (2005)</a> this explanation also can not account for the "as such" in Aristotle's definition. </p> <div class="mw-heading mw-heading3"><h3 id="2._The_"product"_interpretation"><span id="2._The_.22product.22_interpretation"></span>2. The "product" interpretation</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Potentiality_and_actuality&action=edit&section=7" title="Edit section: 2. The "product" interpretation"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p><a href="#CITEREFSachs2005">Sachs (2005)</a> associates this interpretation with <a href="/wiki/Thomas_Aquinas" title="Thomas Aquinas">Thomas Aquinas</a> and explains that by this explanation "the apparent contradiction between potentiality and actuality in Aristotle's definition of motion" is resolved "by arguing that in every motion actuality and potentiality are mixed or blended." Motion is therefore "the actuality of any potentiality insofar as it is still a potentiality." Or in other words: </p> <blockquote> <p>The Thomistic blend of actuality and potentiality has the characteristic that, to the extent that it is actual it is not potential and to the extent that it is potential it is not actual; the hotter the water is, the less is it potentially hot, and the cooler it is, the less is it actually, the more potentially, hot. </p> </blockquote> <p>As with the first interpretation however, <a href="#CITEREFSachs2005">Sachs (2005)</a> objects that: </p> <blockquote> <p>One implication of this interpretation is that whatever happens to be the case right now is an <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">entelechia</i></span>, as though something that is intrinsically unstable as the instantaneous position of an arrow in flight deserved to be described by the word that everywhere else Aristotle reserves for complex organized states that persist, that hold out against internal and external causes that try to destroy them. </p> </blockquote> <p>In a more recent paper on this subject, Kosman associates the view of Aquinas with those of his own critics, David Charles, Jonathan Beere, and Robert Heineman.<sup id="cite_ref-22" class="reference"><a href="#cite_note-22"><span class="cite-bracket">[</span>22<span class="cite-bracket">]</span></a></sup> </p> <div class="mw-heading mw-heading3"><h3 id="3._The_interpretation_of_Kosman,_Coope,_Sachs_and_others"><span id="3._The_interpretation_of_Kosman.2C_Coope.2C_Sachs_and_others"></span>3. The interpretation of Kosman, Coope, Sachs and others</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Potentiality_and_actuality&action=edit&section=8" title="Edit section: 3. The interpretation of Kosman, Coope, Sachs and others"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p><a href="#CITEREFSachs2005">Sachs (2005)</a>, amongst other authors (such as <a href="/wiki/Aryeh_Kosman" title="Aryeh Kosman">Aryeh Kosman</a> and <a href="/wiki/Ursula_Coope" title="Ursula Coope">Ursula Coope</a>), proposes that the solution to problems interpreting Aristotle's definition must be found in the distinction Aristotle makes between two different types of potentiality, with only one of those corresponding to the "potentiality as such" appearing in the definition of motion. He writes: </p> <blockquote><p>The man with sight, but with his eyes closed, differs from the blind man, although neither is seeing. The first man has the capacity to see, which the second man lacks. There are then potentialities as well as actualities in the world. But when the first man opens his eyes, has he lost the capacity to see? Obviously not; while he is seeing, his capacity to see is no longer merely a potentiality, but is a potentiality which has been put to work. The potentiality to see exists sometimes as active or at-work, and sometimes as inactive or latent.</p></blockquote> <p>Coming to motion, Sachs gives the example of a man walking across the room and explains as follows: </p> <ul><li>"Once he has reached the other side of the room, his potentiality to be there has been actualized in Ross' sense of the term". This is a type of <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">energeia</i></span>. However, it is not a motion, and not relevant to the definition of motion.</li> <li><i>While</i> a man is walking his potentiality to be on the other side of the room is actual <i>just as a potentiality</i>, or in other words the potential <i>as such</i> is an actuality. "The actuality of the potentiality to be on the other side of the room, as just that potentiality, is neither more nor less than the walking across the room."</li></ul> <p><a href="#CITEREFSachs1995">Sachs (1995</a>, pp. 78–79), in his commentary of Aristotle's <i><a href="/wiki/Physics_(Aristotle)" title="Physics (Aristotle)">Physics</a></i> Book III gives the following results from his understanding of Aristotle's definition of motion: </p> <blockquote><p>The genus of which motion is a species is being-at-work-staying-itself (<span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">entelecheia</i></span>), of which the only other species is thinghood. The being-at-work-staying-itself of a potency (<span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">dunamis</i></span>), as material, is thinghood. The being-at-work-staying-the-same of a potency as a potency is motion.</p></blockquote> <div class="mw-heading mw-heading2"><h2 id="The_importance_of_actuality_in_Aristotle's_philosophy"><span id="The_importance_of_actuality_in_Aristotle.27s_philosophy"></span>The importance of actuality in Aristotle's philosophy</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Potentiality_and_actuality&action=edit&section=9" title="Edit section: The importance of actuality in Aristotle's philosophy"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p>The actuality-potentiality distinction in Aristotle is a key element linked to everything in his physics and metaphysics.<sup id="cite_ref-23" class="reference"><a href="#cite_note-23"><span class="cite-bracket">[</span>23<span class="cite-bracket">]</span></a></sup> </p> <figure class="mw-halign-right" typeof="mw:File/Thumb"><a href="/wiki/File:Carrara_7.JPG" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/9/9f/Carrara_7.JPG/250px-Carrara_7.JPG" decoding="async" width="250" height="188" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/9/9f/Carrara_7.JPG/375px-Carrara_7.JPG 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/9/9f/Carrara_7.JPG/500px-Carrara_7.JPG 2x" data-file-width="2816" data-file-height="2112" /></a><figcaption>A <a href="/wiki/Marble" title="Marble">marble</a> block in <a href="/wiki/Carrara" title="Carrara">Carrara</a>. Could there be a particular sculpture already existing in it as a potentiality? Aristotle wrote approvingly of such ways of talking, and felt it reflected a type of causation in nature which is often ignored in scientific discussion.</figcaption></figure> <p>Aristotle describes potentiality and actuality, or potency and action, as one of several distinctions between things that exist or do not exist. In a sense, a thing that exists potentially does not exist; but, the potential does exist. And this type of distinction is expressed for several different types of being within Aristotle's categories of being. For example, from Aristotle's <i><a href="/wiki/Metaphysics_(Aristotle)" title="Metaphysics (Aristotle)">Metaphysics</a></i>, 1017a:<sup id="cite_ref-24" class="reference"><a href="#cite_note-24"><span class="cite-bracket">[</span>24<span class="cite-bracket">]</span></a></sup> </p> <ul><li>We speak of an entity being a "seeing" thing whether it is currently seeing or just able to see.</li> <li>We speak of someone having understanding, whether they are using that understanding or not.</li> <li>We speak of corn existing in a field even when it is not yet ripe.</li> <li>People sometimes speak of a figure being already present in a rock which could be sculpted to represent that figure.</li></ul> <p>Within the works of Aristotle the terms <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">energeia</i></span> and <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">entelecheia</i></span>, often translated as actuality, differ from what is merely actual because they specifically presuppose that all things have a proper kind of activity or work which, if achieved, would be their proper end. Greek for end in this sense is <a href="/wiki/Telos_(philosophy)" class="mw-redirect" title="Telos (philosophy)">telos</a>, a component word in <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">entelecheia</i></span> (a work that is the proper end of a thing) and also <a href="/wiki/Teleology" title="Teleology">teleology</a>. This is an aspect of Aristotle's <a href="/wiki/Four_causes" title="Four causes">theory of four causes</a> and specifically of formal cause (<span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">eidos</i></span>, which Aristotle says is <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">energeia</i></span><sup id="cite_ref-25" class="reference"><a href="#cite_note-25"><span class="cite-bracket">[</span>25<span class="cite-bracket">]</span></a></sup>) and final cause (<span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">telos</i></span>). </p><p>In essence this means that Aristotle did not see things as matter in motion only, but also proposed that all things have their own aims or ends. In other words, for Aristotle (unlike modern science), there is a distinction between things with a natural cause in the strongest sense, and things that truly happen by accident. He also distinguishes non-rational from rational potentialities (e.g. the capacity to heat and the capacity to play the flute, respectively), pointing out that the latter require desire or deliberate choice for their actualization.<sup id="cite_ref-26" class="reference"><a href="#cite_note-26"><span class="cite-bracket">[</span>26<span class="cite-bracket">]</span></a></sup> Because of this style of reasoning, Aristotle is often referred to as having a <a href="/wiki/Teleology" title="Teleology">teleology</a>, and sometimes as having a <a href="/wiki/Theory_of_forms" title="Theory of forms">theory of forms</a>. </p><p>While actuality is linked by Aristotle to his concept of a <a href="/wiki/Formal_cause" class="mw-redirect" title="Formal cause">formal cause</a>, potentiality (or potency) on the other hand, is linked by Aristotle to his concepts of <a href="/wiki/Hylomorphism" title="Hylomorphism">hylomorphic matter</a> and <a href="/wiki/Material_cause" class="mw-redirect" title="Material cause">material cause</a>. Aristotle wrote for example that "matter exists potentially, because it may attain to the form; but when it exists actually, it is then in the form."<sup id="cite_ref-27" class="reference"><a href="#cite_note-27"><span class="cite-bracket">[</span>27<span class="cite-bracket">]</span></a></sup> </p><p>Teleology is a crucial concept throughout Aristotle's philosophy.<sup id="cite_ref-28" class="reference"><a href="#cite_note-28"><span class="cite-bracket">[</span>28<span class="cite-bracket">]</span></a></sup> This means that as well as its central role in his physics and metaphysics, the potentiality-actuality distinction has a significant influence on other areas of Aristotle's thought such as his ethics, biology and psychology.<sup id="cite_ref-29" class="reference"><a href="#cite_note-29"><span class="cite-bracket">[</span>29<span class="cite-bracket">]</span></a></sup> </p> <div class="mw-heading mw-heading2"><h2 id="The_active_intellect">The active intellect</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Potentiality_and_actuality&action=edit&section=10" title="Edit section: The active intellect"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1236090951"><div role="note" class="hatnote navigation-not-searchable">Main article: <a href="/wiki/Active_Intellect" class="mw-redirect" title="Active Intellect">Active Intellect</a></div> <p>The active intellect was a concept Aristotle described that requires an understanding of the actuality-potentiality dichotomy. Aristotle described this in his <i><a href="/wiki/On_the_Soul" title="On the Soul">De Anima</a></i> (Book 3, Chapter 5, 430a10-25) and covered similar ground in his <i><a href="/wiki/Metaphysics_(Aristotle)" title="Metaphysics (Aristotle)">Metaphysics</a></i> (Book 12, Chapter 7-10). The following is from the <i>De Anima</i>, translated by Joe Sachs,<sup id="cite_ref-30" class="reference"><a href="#cite_note-30"><span class="cite-bracket">[</span>30<span class="cite-bracket">]</span></a></sup> with some parenthetic notes about the Greek. The passage tries to explain "how the human intellect passes from its original state, in which it does not think, to a subsequent state, in which it does." He inferred that the <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">energeia</i></span>/<span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">dunamis</i></span> distinction must also exist in the soul itself:<sup id="cite_ref-Davidson_31-0" class="reference"><a href="#cite_note-Davidson-31"><span class="cite-bracket">[</span>31<span class="cite-bracket">]</span></a></sup> </p> <blockquote><p>...since in <a href="/wiki/Nature_(philosophy)" title="Nature (philosophy)">nature</a> one thing is the material [<i><a href="/wiki/Matter" title="Matter">hulē</a></i>] for each kind [<i><a href="/wiki/Genos" title="Genos">genos</a></i>] (this is what is in <b>potency</b> all the particular things of that kind) but it is something else that is the causal and productive thing by which all of them are formed, as is the case with an art in relation to its material, it is necessary in the soul [<i><a href="/wiki/Psyche_(psychology)" title="Psyche (psychology)">psuchē</a></i>] too that these distinct aspects be present;</p></blockquote> <blockquote><p>the one sort is intellect [<i><a href="/wiki/Nous" title="Nous">nous</a></i>] by becoming all things, the other sort by forming all things, in the way an active condition [<i><a href="/wiki/Hexis" title="Hexis">hexis</a></i>] like <a href="/wiki/Light" title="Light">light</a> too makes the colors <b>that are in potency be at work as</b> colors [<span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">to phōs poiei ta <b>dunamei</b> onta chrōmata <b>energeiai</b> chrōmata</i></span>].</p></blockquote> <blockquote><p>This sort of intellect is separate, as well as being without attributes and unmixed, since it is by its thinghood a <b><a href="/wiki/Being-at-work" class="mw-redirect" title="Being-at-work">being-at-work</a></b>, for what acts is always distinguished in stature above what is acted upon, as a governing source is above the material it works on.</p></blockquote> <blockquote><p><a href="/wiki/Knowledge" title="Knowledge">Knowledge</a> [<span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">epistēmē</i></span>], in its <b>being-at-work</b>, is the same as the thing it knows, and while knowledge in <b>potency</b> comes first in time in any one knower, in the whole of things it does not take precedence even in time.</p></blockquote> <blockquote><p>This does not mean that at one time it thinks but at another time it does not think, but when separated it is just exactly what it is, and this alone is deathless and everlasting (though we have no memory, because this sort of intellect is not acted upon, while the sort that is acted upon is destructible), and without this nothing thinks.</p></blockquote> <p>This has been referred to as one of "the most intensely studied sentences in the history of philosophy."<sup id="cite_ref-Davidson_31-1" class="reference"><a href="#cite_note-Davidson-31"><span class="cite-bracket">[</span>31<span class="cite-bracket">]</span></a></sup> In the <i>Metaphysics</i>, Aristotle wrote at more length on a similar subject and is often understood to have equated the active intellect with being the "<a href="/wiki/Unmoved_mover" title="Unmoved mover">unmoved mover</a>" and <a href="/wiki/God" title="God">God</a>. Nevertheless, as Davidson remarks: </p> <blockquote><p>Just what Aristotle meant by potential intellect and active intellect – terms not even explicit in the <i>De Anima</i> and at best implied – and just how he understood the interaction between them remains <a href="https://en.wiktionary.org/wiki/moot" class="extiw" title="wikt:moot">moot</a> to this day. Students of the history of philosophy continue to debate Aristotle's intent, particularly the question whether he considered the active intellect to be an aspect of the human soul or an entity existing independently of man.<sup id="cite_ref-Davidson_31-2" class="reference"><a href="#cite_note-Davidson-31"><span class="cite-bracket">[</span>31<span class="cite-bracket">]</span></a></sup></p></blockquote> <div class="mw-heading mw-heading2"><h2 id="Post-Aristotelian_usage">Post-Aristotelian usage</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Potentiality_and_actuality&action=edit&section=11" title="Edit section: Post-Aristotelian usage"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <div class="mw-heading mw-heading3"><h3 id="New_meanings_of_energeia_or_energy">New meanings of <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">energeia</i></span> or energy</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Potentiality_and_actuality&action=edit&section=12" title="Edit section: New meanings of energeia or energy"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p>Already in Aristotle's own works, the concept of a distinction between <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">energeia</i></span> and <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">dunamis</i></span> was used in many ways, for example to describe the way striking metaphors work,<sup id="cite_ref-32" class="reference"><a href="#cite_note-32"><span class="cite-bracket">[</span>32<span class="cite-bracket">]</span></a></sup> or human happiness. <a href="/wiki/Polybius" title="Polybius">Polybius</a> about 150 BC, in his work the <i>Histories</i> uses Aristotle's word <i>energeia</i> in both an Aristotelian way and also to describe the "clarity and vividness" of things.<sup id="cite_ref-33" class="reference"><a href="#cite_note-33"><span class="cite-bracket">[</span>33<span class="cite-bracket">]</span></a></sup> <a href="/wiki/Diodorus_Siculus" title="Diodorus Siculus">Diodorus Siculus</a> in 60-30 BC used the term in a very similar way to Polybius. However, Diodorus uses the term to denote qualities unique to individuals. Using the term in ways that could translated as 'vigor' or '<a href="/wiki/Energy" title="Energy">energy</a>' (in a more modern sense); for society, 'practice' or 'custom'; for a thing, 'operation' or 'working'; like vigor in action.<sup id="cite_ref-34" class="reference"><a href="#cite_note-34"><span class="cite-bracket">[</span>34<span class="cite-bracket">]</span></a></sup> </p> <div class="mw-heading mw-heading3"><h3 id="Platonism_and_neoplatonism">Platonism and neoplatonism</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Potentiality_and_actuality&action=edit&section=13" title="Edit section: Platonism and neoplatonism"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p>Already in <a href="/wiki/Plato" title="Plato">Plato</a> it is found implicitly the notion of potency and act in his cosmological presentation of <a href="/wiki/Becoming_(philosophy)" class="mw-redirect" title="Becoming (philosophy)">becoming</a> (<span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">kinēsis</i></span>) and forces (<span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">dunamis</i></span>),<sup id="cite_ref-35" class="reference"><a href="#cite_note-35"><span class="cite-bracket">[</span>35<span class="cite-bracket">]</span></a></sup> linked to the <a href="/wiki/Cosmos" title="Cosmos">ordering</a> <a href="/wiki/Nous" title="Nous">intellect</a>, mainly in the description of the <a href="/wiki/Demiurge" title="Demiurge">Demiurge</a> and the "Receptacle" in his <a href="/wiki/Timaeus_(dialogue)" title="Timaeus (dialogue)">Timaeus</a>.<sup id="cite_ref-36" class="reference"><a href="#cite_note-36"><span class="cite-bracket">[</span>36<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-37" class="reference"><a href="#cite_note-37"><span class="cite-bracket">[</span>37<span class="cite-bracket">]</span></a></sup> It has also been associated to the <a href="/wiki/Dyad_(philosophy)" title="Dyad (philosophy)">dyad</a> of <a href="/wiki/Plato%27s_unwritten_doctrines" title="Plato's unwritten doctrines">Plato's unwritten doctrines</a>,<sup id="cite_ref-38" class="reference"><a href="#cite_note-38"><span class="cite-bracket">[</span>38<span class="cite-bracket">]</span></a></sup> and is involved in the question of <a href="/wiki/Being" class="mw-redirect" title="Being">being</a> and non-being since from the <a href="/wiki/Pre-Socratic_philosophy" title="Pre-Socratic philosophy">pre-socratics</a>,<sup id="cite_ref-:0_39-0" class="reference"><a href="#cite_note-:0-39"><span class="cite-bracket">[</span>39<span class="cite-bracket">]</span></a></sup> as in <a href="/wiki/Heraclitus" title="Heraclitus">Heraclitus</a>'s <a href="/wiki/Ephesian_school" class="mw-redirect" title="Ephesian school">mobilism</a> and <a href="/wiki/Parmenides" title="Parmenides">Parmenides</a>' <a href="/wiki/Eleatics" title="Eleatics">immobilism</a>. The mythological concept of <a href="/wiki/Chaos_(cosmogony)" title="Chaos (cosmogony)">primordial Chaos</a> is also classically associated with a disordered <a href="/wiki/Hylomorphism" title="Hylomorphism">prime matter</a> (see also <i><a href="/wiki/Prima_materia" title="Prima materia">prima materia</a></i>), which, being passive and full of potentialities, would be ordered in actual forms, as can be seen in <a href="/wiki/Neoplatonism" title="Neoplatonism">Neoplatonism</a>, especially in <a href="/wiki/Plutarch" title="Plutarch">Plutarch</a>, <a href="/wiki/Plotinus" title="Plotinus">Plotinus</a>, and among the <a href="/wiki/Church_Fathers" title="Church Fathers">Church Fathers</a>,<sup id="cite_ref-:0_39-1" class="reference"><a href="#cite_note-:0-39"><span class="cite-bracket">[</span>39<span class="cite-bracket">]</span></a></sup> and the subsequent <a href="/wiki/Medieval_philosophy" title="Medieval philosophy">medieval</a> and <a href="/wiki/Renaissance_philosophy" title="Renaissance philosophy">Renaissance philosophy</a>, as in <a href="/wiki/Ramon_Llull" title="Ramon Llull">Ramon Lllull</a>'s Book of Chaos<sup id="cite_ref-40" class="reference"><a href="#cite_note-40"><span class="cite-bracket">[</span>40<span class="cite-bracket">]</span></a></sup> and <a href="/wiki/John_Milton" title="John Milton">John Milton</a>'s <a href="/wiki/Paradise_Lost" title="Paradise Lost">Paradise Lost</a>.<sup id="cite_ref-41" class="reference"><a href="#cite_note-41"><span class="cite-bracket">[</span>41<span class="cite-bracket">]</span></a></sup> </p><p><a href="/wiki/Plotinus" title="Plotinus">Plotinus</a> was a late classical pagan philosopher and theologian whose <a href="/wiki/Monotheism" title="Monotheism">monotheistic</a> re-workings of Plato and Aristotle were influential amongst early Christian theologians. In his <i><a href="/wiki/Enneads" title="Enneads">Enneads</a></i> he sought to reconcile ideas of <a href="/wiki/Aristotle" title="Aristotle">Aristotle</a> and <a href="/wiki/Plato" title="Plato">Plato</a> together with a form of <a href="/wiki/Monotheism" title="Monotheism">monotheism</a>, that used three fundamental metaphysical principles, which were conceived of in terms consistent with Aristotle's <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">energeia</i></span>/<span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">dunamis</i></span> dichotomy, and one interpretation of his concept of the Active Intellect (discussed above): </p> <ul><li>The <a href="/wiki/Monism" title="Monism">Monad</a> or "the One" sometimes also described as "<a href="/wiki/The_Good" class="mw-redirect" title="The Good">the Good</a>". This is the <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">dunamis</i></span> or possibility of existence.</li> <li>The Intellect, or Intelligence, or, to use the Greek term, <i><a href="/wiki/Nous" title="Nous">Nous</a></i>, which is described as God, or a <i><a href="/wiki/Demiurge" title="Demiurge">Demiurge</a></i>. It thinks its own contents, which are thoughts, equated to the Platonic ideas or <a href="/wiki/Theory_of_Forms" class="mw-redirect" title="Theory of Forms">forms</a> (<span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">eide</i></span>). The thinking of this Intellect is the highest <i>activity</i> of life. The <i>actualization</i> of this thinking is the being of the forms. This Intellect is the first principle or foundation of existence. The One is prior to it, but not in the sense that a cause is prior to an effect, but instead Intellect is called an <a href="/wiki/Emanationism" title="Emanationism">emanation</a> of the One. The One is the possibility of this foundation of existence.</li> <li><a href="/wiki/Soul" title="Soul">Soul</a> or, to use the Greek term, <i><a href="/wiki/Psyche_(psychology)" title="Psyche (psychology)">Psyche</a></i>. The soul is also an <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">energeia</i></span>: it acts upon or <i>actualizes</i> its own thoughts and creates "a separate, material cosmos that is the living image of the spiritual or noetic <a href="/wiki/Cosmos" title="Cosmos">Cosmos</a> contained as a unified thought within the Intelligence."</li></ul> <p>This was based largely upon Plotinus' reading of Plato, but also incorporated many Aristotelian concepts, including the <a href="/wiki/Unmoved_mover" title="Unmoved mover">unmoved mover</a> as <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">energeia</i></span>.<sup id="cite_ref-42" class="reference"><a href="#cite_note-42"><span class="cite-bracket">[</span>42<span class="cite-bracket">]</span></a></sup> </p> <div class="mw-heading mw-heading3"><h3 id="New_Testament_usage">New Testament usage</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Potentiality_and_actuality&action=edit&section=14" title="Edit section: New Testament usage"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <style data-mw-deduplicate="TemplateStyles:r1251242444">.mw-parser-output .ambox{border:1px solid #a2a9b1;border-left:10px solid #36c;background-color:#fbfbfb;box-sizing:border-box}.mw-parser-output .ambox+link+.ambox,.mw-parser-output .ambox+link+style+.ambox,.mw-parser-output .ambox+link+link+.ambox,.mw-parser-output .ambox+.mw-empty-elt+link+.ambox,.mw-parser-output .ambox+.mw-empty-elt+link+style+.ambox,.mw-parser-output .ambox+.mw-empty-elt+link+link+.ambox{margin-top:-1px}html body.mediawiki .mw-parser-output .ambox.mbox-small-left{margin:4px 1em 4px 0;overflow:hidden;width:238px;border-collapse:collapse;font-size:88%;line-height:1.25em}.mw-parser-output .ambox-speedy{border-left:10px solid #b32424;background-color:#fee7e6}.mw-parser-output .ambox-delete{border-left:10px solid #b32424}.mw-parser-output .ambox-content{border-left:10px solid #f28500}.mw-parser-output .ambox-style{border-left:10px solid #fc3}.mw-parser-output .ambox-move{border-left:10px solid #9932cc}.mw-parser-output .ambox-protection{border-left:10px solid #a2a9b1}.mw-parser-output .ambox .mbox-text{border:none;padding:0.25em 0.5em;width:100%}.mw-parser-output .ambox .mbox-image{border:none;padding:2px 0 2px 0.5em;text-align:center}.mw-parser-output .ambox .mbox-imageright{border:none;padding:2px 0.5em 2px 0;text-align:center}.mw-parser-output .ambox .mbox-empty-cell{border:none;padding:0;width:1px}.mw-parser-output .ambox .mbox-image-div{width:52px}@media(min-width:720px){.mw-parser-output .ambox{margin:0 10%}}@media print{body.ns-0 .mw-parser-output .ambox{display:none!important}}</style><table class="box-Original_research plainlinks metadata ambox ambox-content ambox-Original_research" role="presentation"><tbody><tr><td class="mbox-image"><div class="mbox-image-div"><span typeof="mw:File"><span><img alt="" src="//upload.wikimedia.org/wikipedia/en/thumb/b/b4/Ambox_important.svg/40px-Ambox_important.svg.png" decoding="async" width="40" height="40" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/en/thumb/b/b4/Ambox_important.svg/60px-Ambox_important.svg.png 1.5x, //upload.wikimedia.org/wikipedia/en/thumb/b/b4/Ambox_important.svg/80px-Ambox_important.svg.png 2x" data-file-width="40" data-file-height="40" /></span></span></div></td><td class="mbox-text"><div class="mbox-text-span">This section <b>possibly contains <a href="/wiki/Wikipedia:No_original_research" title="Wikipedia:No original research">original research</a></b>. New Testament concordances are not evidence that this concept is used in the New Testament.<span class="hide-when-compact"> Please <a class="external text" href="https://en.wikipedia.org/w/index.php?title=Potentiality_and_actuality&action=edit">improve it</a> by <a href="/wiki/Wikipedia:Verifiability" title="Wikipedia:Verifiability">verifying</a> the claims made and adding <a href="/wiki/Wikipedia:Citing_sources#Inline_citations" title="Wikipedia:Citing sources">inline citations</a>. Statements consisting only of original research should be removed.</span> <span class="date-container"><i>(<span class="date">August 2021</span>)</i></span><span class="hide-when-compact"><i> (<small><a href="/wiki/Help:Maintenance_template_removal" title="Help:Maintenance template removal">Learn how and when to remove this message</a></small>)</i></span></div></td></tr></tbody></table> <p>Other than incorporation of <a href="/wiki/Neoplatonism" title="Neoplatonism">Neoplatonic</a> into Christendom by early Christian theologians such as <a href="/wiki/Augustine_of_Hippo" title="Augustine of Hippo">St. Augustine</a>, the concepts of <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">dunamis</i></span> and <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">ergon</i></span> (the morphological root of <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">energeia</i></span><sup id="cite_ref-43" class="reference"><a href="#cite_note-43"><span class="cite-bracket">[</span>43<span class="cite-bracket">]</span></a></sup>) are frequently used in the original Greek <a href="/wiki/New_Testament" title="New Testament">New Testament</a>.<sup id="cite_ref-44" class="reference"><a href="#cite_note-44"><span class="cite-bracket">[</span>44<span class="cite-bracket">]</span></a></sup> <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">Dunamis</i></span> is used 119 times<sup id="cite_ref-45" class="reference"><a href="#cite_note-45"><span class="cite-bracket">[</span>45<span class="cite-bracket">]</span></a></sup> and <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">ergon</i></span> is used 161 times,<sup id="cite_ref-46" class="reference"><a href="#cite_note-46"><span class="cite-bracket">[</span>46<span class="cite-bracket">]</span></a></sup> usually with the meaning 'power/ability' and 'act/work', respectively. </p> <div class="mw-heading mw-heading3"><h3 id="Essence-energies_debate_in_medieval_Christian_theology">Essence-energies debate in medieval Christian theology</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Potentiality_and_actuality&action=edit&section=15" title="Edit section: Essence-energies debate in medieval Christian theology"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1236090951"><div role="note" class="hatnote navigation-not-searchable">Further information: <a href="/wiki/Essence-Energies_distinction" class="mw-redirect" title="Essence-Energies distinction">Essence-Energies distinction</a></div> <p>In <a href="/wiki/Eastern_Orthodox" class="mw-redirect" title="Eastern Orthodox">Eastern Orthodox</a> Christianity, <a href="/wiki/Gregory_Palamas" title="Gregory Palamas">St Gregory Palamas</a> wrote about the "energies" (actualities; singular <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">energeia</i></span> in Greek, or <span title="Latin-language text"><i lang="la">actus</i></span> in Latin) of God in contrast to God's "<a href="/wiki/Essence" title="Essence">essence</a>" (<span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">ousia</i></span>). These are two distinct types of existence, with God's energy being the type of existence which people can perceive, while the essence of God is outside of normal existence or non-existence or human understanding, i.e. <a href="/wiki/Transcendence_(religion)" title="Transcendence (religion)">transcendental</a>, in that it is not caused or created by anything else. </p><p>Palamas gave this explanation as part of his defense of the Eastern Orthodox <a href="/wiki/Asceticism" title="Asceticism">ascetic</a> practice of <a href="/wiki/Hesychasm" title="Hesychasm">hesychasm</a>. <a href="/wiki/Palamism" title="Palamism">Palamism</a> became a standard part of Orthodox dogma after 1351.<sup id="cite_ref-HistoricalOverview_47-0" class="reference"><a href="#cite_note-HistoricalOverview-47"><span class="cite-bracket">[</span>47<span class="cite-bracket">]</span></a></sup> </p><p>In contrast, the position of Western Medieval (or Catholic) Christianity, can be found for example in the philosophy of <a href="/wiki/Thomas_Aquinas" title="Thomas Aquinas">Thomas Aquinas</a>, who relied on Aristotle's concept of entelechy, when he defined God as <span title="Latin-language text"><i lang="la">actus purus</i></span>, <a href="/wiki/Pure_act" class="mw-redirect" title="Pure act">pure act</a>, actuality unmixed with potentiality. The existence of a truly distinct essence of God which is not actuality, is not generally accepted in Catholic theology. </p> <div class="mw-heading mw-heading3"><h3 id="Influence_on_modal_logic">Influence on modal logic</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Potentiality_and_actuality&action=edit&section=16" title="Edit section: Influence on modal logic"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p>The notion of possibility was greatly analyzed by medieval and modern philosophers. Aristotle's logical work in this area is considered by some to be an anticipation of <a href="/wiki/Modal_logic#Development_of_modal_logic" title="Modal logic">modal logic</a> and its treatment of potentiality and time. Indeed, many philosophical interpretations of possibility are related to a famous passage on Aristotle's <i><a href="/wiki/On_Interpretation" title="On Interpretation">On Interpretation</a></i>, concerning the truth of the statement: "There will be a sea battle tomorrow."<sup id="cite_ref-48" class="reference"><a href="#cite_note-48"><span class="cite-bracket">[</span>48<span class="cite-bracket">]</span></a></sup> </p><p><a href="/wiki/Contemporary_philosophy" title="Contemporary philosophy">Contemporary philosophy</a> regards possibility, as studied by <a href="/wiki/Modal_logic#Metaphysical_possibility" title="Modal logic">modal metaphysics</a>, to be an aspect of <a href="/wiki/Modal_logic" title="Modal logic">modal logic</a>. Modal logic as a named subject owes much to the writings of the <a href="/wiki/Scholastics" class="mw-redirect" title="Scholastics">Scholastics</a>, in particular <a href="/wiki/William_of_Ockham" title="William of Ockham">William of Ockham</a> and <a href="/wiki/John_Duns_Scotus" class="mw-redirect" title="John Duns Scotus">John Duns Scotus</a>, who reasoned informally in a modal manner, mainly to analyze statements about <a href="/wiki/Essence" title="Essence">essence</a> and <a href="/wiki/Accident_(philosophy)" title="Accident (philosophy)">accident</a>. </p> <div class="mw-heading mw-heading3"><h3 id="Influence_on_early_modern_physics">Influence on early modern physics</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Potentiality_and_actuality&action=edit&section=17" title="Edit section: Influence on early modern physics"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p>Aristotle's metaphysics, his account of nature and causality, was for the most part rejected by the <a href="/wiki/Early_modern" class="mw-redirect" title="Early modern">early modern</a> philosophers. <a href="/wiki/Francis_Bacon" title="Francis Bacon">Francis Bacon</a> in his <i><a href="/wiki/Novum_Organon" class="mw-redirect" title="Novum Organon">Novum Organon</a></i> in one explanation of the case for rejecting the concept of a formal cause or "nature" for each type of thing, argued for example that philosophers must still look for formal causes but only in the sense of "simple natures" such as <a href="/wiki/Colour" class="mw-redirect" title="Colour">colour</a>, and <a href="/wiki/Weight" title="Weight">weight</a>, which exist in many gradations and modes in very different types of individual bodies.<sup id="cite_ref-49" class="reference"><a href="#cite_note-49"><span class="cite-bracket">[</span>49<span class="cite-bracket">]</span></a></sup> In the works of <a href="/wiki/Thomas_Hobbes" title="Thomas Hobbes">Thomas Hobbes</a> then, the traditional Aristotelian terms, "<span title="Latin-language text"><i lang="la">potentia et actus</i></span>", are discussed, but he equates them simply to "cause and effect".<sup id="cite_ref-50" class="reference"><a href="#cite_note-50"><span class="cite-bracket">[</span>50<span class="cite-bracket">]</span></a></sup> </p> <figure class="mw-default-size" typeof="mw:File/Thumb"><a href="/wiki/File:Gottfried_Wilhelm_Leibniz,_Bernhard_Christoph_Francke.jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/c/ce/Gottfried_Wilhelm_Leibniz%2C_Bernhard_Christoph_Francke.jpg/170px-Gottfried_Wilhelm_Leibniz%2C_Bernhard_Christoph_Francke.jpg" decoding="async" width="170" height="210" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/c/ce/Gottfried_Wilhelm_Leibniz%2C_Bernhard_Christoph_Francke.jpg/255px-Gottfried_Wilhelm_Leibniz%2C_Bernhard_Christoph_Francke.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/c/ce/Gottfried_Wilhelm_Leibniz%2C_Bernhard_Christoph_Francke.jpg/340px-Gottfried_Wilhelm_Leibniz%2C_Bernhard_Christoph_Francke.jpg 2x" data-file-width="4486" data-file-height="5538" /></a><figcaption><a href="/wiki/Gottfried_Wilhelm_Leibniz" title="Gottfried Wilhelm Leibniz">Gottfried Wilhelm Leibniz</a> was the source of the modern adaptations of Aristotle's concepts of potentiality and actuality.</figcaption></figure><p> There was an adaptation of at least one aspect of Aristotle's potentiality and actuality distinction, which has become part of modern physics, although as per Bacon's approach it is a generalized form of energy, not one connected to specific forms for specific things. The definition of <a href="/wiki/Energy" title="Energy">energy</a> in modern <a href="/wiki/Physics" title="Physics">physics</a> as the <a href="/wiki/Product_(mathematics)" title="Product (mathematics)">product</a> of <a href="/wiki/Mass" title="Mass">mass</a> and the <a href="/wiki/Square_(algebra)" title="Square (algebra)">square</a> of <a href="/wiki/Velocity" title="Velocity">velocity</a>, was derived by <a href="/wiki/Gottfried_Wilhelm_Leibniz" title="Gottfried Wilhelm Leibniz">Leibniz</a>, as a correction of <a href="/wiki/Descartes" class="mw-redirect" title="Descartes">Descartes</a>, based upon <a href="/wiki/Galileo" class="mw-redirect" title="Galileo">Galileo</a>'s investigation of falling bodies. He preferred to refer to it as an <span title="Latin-language text"><i lang="la">entelecheia</i></span> or 'living force' (Latin <span title="Latin-language text"><i lang="la">vis viva</i></span>), but what he defined is today called kinetic energy, and was seen by Leibniz as a modification of Aristotle's <span title="Latin-language text"><i lang="la">energeia</i></span>, and his concept of the potential for movement which is in things. Instead of each type of physical thing having its own specific tendency to a way of moving or changing, as in Aristotle, Leibniz said that instead, force, power, or motion itself could be transferred between things of different types, in such a way that there is a general <a href="/wiki/Conservation_of_energy" title="Conservation of energy">conservation of this energy</a>. In other words, Leibniz's modern version of entelechy or energy obeys its own laws of nature, whereas different types of things do not have their own separate laws of nature.<sup id="cite_ref-51" class="reference"><a href="#cite_note-51"><span class="cite-bracket">[</span>51<span class="cite-bracket">]</span></a></sup> Leibniz wrote:<sup id="cite_ref-52" class="reference"><a href="#cite_note-52"><span class="cite-bracket">[</span>52<span class="cite-bracket">]</span></a></sup> </p><blockquote><p>...the entelechy of Aristotle, which has made so much noise, is nothing else but force or activity; that is, a state from which action naturally flows if nothing hinders it. But matter, primary and pure, taken without the souls or lives which are united to it, is purely passive; properly speaking also it is not a substance, but something incomplete.</p></blockquote> <p>Leibniz's study of the "entelechy" now known as energy was a part of what he called his new science of "dynamics", based on the Greek word <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">dunamis</i></span> and his understanding that he was making a modern version of Aristotle's old dichotomy. He also referred to it as the "new science of power and action", (Latin <span title="Latin-language text"><i lang="la">potentia et effectu</i></span> and <span title="Latin-language text"><i lang="la">potentia et actione</i></span>). And it is from him that the modern distinction between <a href="/wiki/Statics" title="Statics">statics</a> and dynamics in physics stems. The emphasis on <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">dunamis</i></span> in the name of this new science comes from the importance of his discovery of <a href="/wiki/Potential_energy" title="Potential energy">potential energy</a> which is not active, but which conserves energy nevertheless. "As 'a science of power and action', dynamics arises when Leibniz proposes an adequate architectonic of laws for constrained, as well as unconstrained, motions."<sup id="cite_ref-53" class="reference"><a href="#cite_note-53"><span class="cite-bracket">[</span>53<span class="cite-bracket">]</span></a></sup> </p><p>For Leibniz, like Aristotle, this law of nature concerning entelechies was also understood as a <a href="/wiki/Metaphysics" title="Metaphysics">metaphysical law</a>, important not only for <a href="/wiki/Physics" title="Physics">physics</a>, but also for understanding <a href="/wiki/Life" title="Life">life</a> and the <a href="/wiki/Soul" title="Soul">soul</a>. A soul, or spirit, according to Leibniz, can be understood as a type of entelechy (or living <a href="/wiki/Monadology" title="Monadology">monad</a>) which has distinct <a href="/wiki/Perception" title="Perception">perceptions</a> and memory. </p> <div class="mw-heading mw-heading3"><h3 id="Influence_on_modern_physics">Influence on modern physics</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Potentiality_and_actuality&action=edit&section=18" title="Edit section: Influence on modern physics"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p>Ideas about potentiality have been related to <a href="/wiki/Quantum_mechanics" title="Quantum mechanics">quantum mechanics</a>, where a <a href="/wiki/Wave_function" title="Wave function">wave function</a> in a <a href="/wiki/Quantum_superposition" title="Quantum superposition">superposition</a> of potential values (before measurement) has the potential to collapse into one of those values, under the <a href="/wiki/Copenhagen_interpretation" title="Copenhagen interpretation">Copenhagen interpretation</a> of quantum mechanics. In particular, the German physicist <a href="/wiki/Werner_Heisenberg" title="Werner Heisenberg">Werner Heisenberg</a> called this "a quantitative version of the old concept of 'potentia' in Aristotelian philosophy".<sup id="cite_ref-54" class="reference"><a href="#cite_note-54"><span class="cite-bracket">[</span>54<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-55" class="reference"><a href="#cite_note-55"><span class="cite-bracket">[</span>55<span class="cite-bracket">]</span></a></sup> </p> <div class="mw-heading mw-heading3"><h3 id="Entelecheia_in_modern_philosophy_and_biology"><span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">Entelecheia</i></span> in modern philosophy and biology</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Potentiality_and_actuality&action=edit&section=19" title="Edit section: Entelecheia in modern philosophy and biology"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p>As discussed above, terms derived from <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">dunamis</i></span> and <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">energeia</i></span> have become parts of modern scientific vocabulary with a very different meaning from Aristotle's. The original meanings are not used by modern philosophers unless they are commenting on classical or medieval philosophy. In contrast, <span title="Ancient Greek (to 1453)-language text"><i lang="grc-Latn">entelecheia</i></span>, in the form of <i>entelechy</i> is a word used much less in technical senses in recent times. </p><p>As mentioned above, the concept had occupied a central position in the metaphysics of Leibniz, and is closely related to his <a href="/wiki/Monadology" title="Monadology">monad</a> in the sense that each sentient entity contains its own entire universe within it. But Leibniz' use of this concept influenced more than just the development of the vocabulary of modern physics. Leibniz was also one of the main inspirations for the important movement in philosophy known as <a href="/wiki/German_idealism" title="German idealism">German idealism</a>, and within this movement and schools influenced by it entelechy may denote a force propelling one to <a href="/wiki/Self-fulfillment" title="Self-fulfillment">self-fulfillment</a>. </p><p>In the biological <a href="/wiki/Vitalism" title="Vitalism">vitalism</a> of <a href="/wiki/Hans_Driesch" title="Hans Driesch">Hans Driesch</a>, living things develop by <i>entelechy</i>, a common purposive and organising field. Leading vitalists like Driesch argued that many of the basic problems of biology cannot be solved by a philosophy in which the organism is simply considered a machine.<sup id="cite_ref-56" class="reference"><a href="#cite_note-56"><span class="cite-bracket">[</span>56<span class="cite-bracket">]</span></a></sup> Vitalism and its concepts like entelechy have since been discarded as without value for scientific practice by the overwhelming majority of professional biologists.<sup class="noprint Inline-Template Template-Fact" style="white-space:nowrap;">[<i><a href="/wiki/Wikipedia:Citation_needed" title="Wikipedia:Citation needed"><span title="This claim needs references to reliable sources. (September 2023)">citation needed</span></a></i>]</sup> </p><p>Important to the philosophy of <a href="/wiki/Giorgio_Agamben" title="Giorgio Agamben">Giorgio Agamben</a> is potentiality and the notion that tied in every potentiality is the potentiality to not do something as well, and that actuality is actually the <i>not</i> not doing of a potentiality; Agamben notes that thought is unique in that it is the ability to reflect on this potentiality <i>in itself</i> rather than in a relation to an object making the mind a sort of <a href="/wiki/Tabula_rasa" title="Tabula rasa">tabula rasa</a>.<sup id="cite_ref-57" class="reference"><a href="#cite_note-57"><span class="cite-bracket">[</span>57<span class="cite-bracket">]</span></a></sup> </p><p>However, in philosophy aspects and applications of the concept of entelechy have been explored by scientifically interested philosophers and philosophically inclined scientists alike. One example was the American critic and philosopher <a href="/wiki/Kenneth_Burke" title="Kenneth Burke">Kenneth Burke</a> (1897–1993) whose concept of the "<a href="/wiki/Terministic_screen" title="Terministic screen">terministic screen</a>" illustrates his thought on the subject. </p><p>Prof. <a href="/wiki/Denis_Noble" title="Denis Noble">Denis Noble</a> argues that, just as teleological causation is necessary to the social sciences, a specific teleological causation in biology, expressing functional purpose, should be restored and that it is already implicit in neo-Darwinism (e.g. "selfish gene"). Teleological analysis proves <a href="/wiki/Occam%27s_razor" title="Occam's razor">parsimonious</a> when the level of analysis is appropriate to the complexity of the required 'level' of explanation (e.g. whole body or organ rather than cell mechanism).<sup id="cite_ref-58" class="reference"><a href="#cite_note-58"><span class="cite-bracket">[</span>58<span class="cite-bracket">]</span></a></sup> </p> <div class="mw-heading mw-heading2"><h2 id="See_also">See also</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Potentiality_and_actuality&action=edit&section=20" title="Edit section: See also"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <style data-mw-deduplicate="TemplateStyles:r1184024115">.mw-parser-output .div-col{margin-top:0.3em;column-width:30em}.mw-parser-output .div-col-small{font-size:90%}.mw-parser-output .div-col-rules{column-rule:1px solid #aaa}.mw-parser-output .div-col dl,.mw-parser-output .div-col ol,.mw-parser-output .div-col ul{margin-top:0}.mw-parser-output .div-col li,.mw-parser-output .div-col dd{page-break-inside:avoid;break-inside:avoid-column}</style><div class="div-col" style="column-width: 20em;"> <ul><li><a href="/wiki/Actual_infinity" title="Actual infinity">Actual infinity</a></li> <li><i><a href="/wiki/Actus_purus" title="Actus purus">Actus purus</a></i></li> <li><a href="/wiki/Alexander_of_Aphrodisias" title="Alexander of Aphrodisias">Alexander of Aphrodisias</a></li> <li><a href="/wiki/Essence%E2%80%93Energies_distinction" class="mw-redirect" title="Essence–Energies distinction">Essence–Energies distinction</a></li> <li><a href="/wiki/First_cause" class="mw-redirect" title="First cause">First cause</a></li> <li><a href="/wiki/Henosis" title="Henosis">Henosis</a></li> <li><a href="/wiki/Hylomorphism" title="Hylomorphism">Hylomorphism</a></li> <li><a href="/wiki/Hypokeimenon" title="Hypokeimenon">Hypokeimenon</a></li> <li><a href="/wiki/Hypostasis_(philosophy_and_religion)" title="Hypostasis (philosophy and religion)">Hypostasis (philosophy and religion)</a></li> <li><a href="/wiki/Sumbebekos" class="mw-redirect" title="Sumbebekos">Sumbebekos</a></li> <li><a href="/wiki/Divinization_(Christian)" title="Divinization (Christian)">Theosis</a></li> <li><a href="/wiki/Unmoved_movers" class="mw-redirect" title="Unmoved movers">Unmoved movers</a></li></ul> </div> <div class="mw-heading mw-heading2"><h2 id="References">References</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Potentiality_and_actuality&action=edit&section=21" title="Edit section: References"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <style data-mw-deduplicate="TemplateStyles:r1239543626">.mw-parser-output .reflist{margin-bottom:0.5em;list-style-type:decimal}@media screen{.mw-parser-output .reflist{font-size:90%}}.mw-parser-output .reflist .references{font-size:100%;margin-bottom:0;list-style-type:inherit}.mw-parser-output .reflist-columns-2{column-width:30em}.mw-parser-output .reflist-columns-3{column-width:25em}.mw-parser-output .reflist-columns{margin-top:0.3em}.mw-parser-output .reflist-columns ol{margin-top:0}.mw-parser-output .reflist-columns li{page-break-inside:avoid;break-inside:avoid-column}.mw-parser-output .reflist-upper-alpha{list-style-type:upper-alpha}.mw-parser-output .reflist-upper-roman{list-style-type:upper-roman}.mw-parser-output .reflist-lower-alpha{list-style-type:lower-alpha}.mw-parser-output .reflist-lower-greek{list-style-type:lower-greek}.mw-parser-output .reflist-lower-roman{list-style-type:lower-roman}</style><div class="reflist reflist-columns references-column-width" style="column-width: 30em;"> <ol class="references"> <li id="cite_note-1"><span class="mw-cite-backlink"><b><a href="#cite_ref-1">^</a></b></span> <span class="reference-text"><i>dynamis–energeia</i>, translated into Latin as <i>potentia–actualitas</i> (earlier also <i>possibilitas–efficacia</i>). Giorgio Agamben, <i>Opus Dei: An Archaeology of Duty</i> (2013), <a rel="nofollow" class="external text" href="https://books.google.com/books?id=yVYTAAAAQBAJ&pg=PA46">p. 46</a>.</span> </li> <li id="cite_note-Sachs2005-2"><span class="mw-cite-backlink">^ <a href="#cite_ref-Sachs2005_2-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-Sachs2005_2-1"><sup><i><b>b</b></i></sup></a> <a href="#cite_ref-Sachs2005_2-2"><sup><i><b>c</b></i></sup></a> <a href="#cite_ref-Sachs2005_2-3"><sup><i><b>d</b></i></sup></a></span> <span class="reference-text"><a href="#CITEREFSachs2005">Sachs (2005)</a>.</span> </li> <li id="cite_note-3"><span class="mw-cite-backlink"><b><a href="#cite_ref-3">^</a></b></span> <span class="reference-text"><a href="#CITEREFSachs1999">Sachs (1999</a>, p. lvii).</span> </li> <li id="cite_note-4"><span class="mw-cite-backlink"><b><a href="#cite_ref-4">^</a></b></span> <span class="reference-text"><a href="#CITEREFDurrant1993">Durrant (1993</a>, p. 206).</span> </li> <li id="cite_note-5"><span class="mw-cite-backlink"><b><a href="#cite_ref-5">^</a></b></span> <span class="reference-text"><a href="#CITEREFLocke1689">Locke (1689</a>, Ch. XXI).</span> </li> <li id="cite_note-6"><span class="mw-cite-backlink"><b><a href="#cite_ref-6">^</a></b></span> <span class="reference-text">See <a rel="nofollow" class="external text" href="https://www.perseus.tufts.edu/hopper/morph?l=dunamis&la=greek&prior=">Perseus dictionary references</a> for <i>dunamis</i>.</span> </li> <li id="cite_note-7"><span class="mw-cite-backlink"><b><a href="#cite_ref-7">^</a></b></span> <span class="reference-text"><i>Metaphysics</i> <a rel="nofollow" class="external text" href="https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0052%3Abook%3D5%3Asection%3D1019a">1019a</a> - <a rel="nofollow" class="external text" href="https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0052%3Abook%3D5%3Asection%3D1019b">1019b</a>. The translations used are those of Tredennick on the <a href="/wiki/Perseus_project" class="mw-redirect" title="Perseus project">Perseus project</a>.</span> </li> <li id="cite_note-8"><span class="mw-cite-backlink"><b><a href="#cite_ref-8">^</a></b></span> <span class="reference-text">From <i><a href="/wiki/Physics_(Aristotle)" title="Physics (Aristotle)">Physics</a></i> 192a18. Translation from <a href="#CITEREFSachs1995">Sachs (1995</a>, p. 45).</span> </li> <li id="cite_note-9"><span class="mw-cite-backlink"><b><a href="#cite_ref-9">^</a></b></span> <span class="reference-text"><i><a href="/wiki/Physics_(Aristotle)" title="Physics (Aristotle)">Physics</a></i> 193b. <a href="#CITEREFSachs1995">Sachs (1995</a>, p. 51).</span> </li> <li id="cite_note-10"><span class="mw-cite-backlink"><b><a href="#cite_ref-10">^</a></b></span> <span class="reference-text"><a rel="nofollow" class="external text" href="https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0052%3Abook%3D9%3Asection%3D1047a">Metaphysics 1047a30</a>, in the <a href="#CITEREFSachs1999">Sachs (1999)</a> translation: "the phrase being-at-work, which is designed to converge in meaning with being-at-work-staying-complete." <a rel="nofollow" class="external text" href="https://www.perseus.tufts.edu/hopper/text?doc=Aristot.+Met.+9.1047a&fromdoc=Perseus%3Atext%3A1999.01.0051">Greek is</a>: ἐλήλυθε δ᾽ ἡ <b>ἐνέργεια</b> τοὔνομα, ἡ πρὸς τὴν <b>ἐντελέχειαν</b> συντιθεμένη.</span> </li> <li id="cite_note-Bradshaw_2004-11"><span class="mw-cite-backlink">^ <a href="#cite_ref-Bradshaw_2004_11-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-Bradshaw_2004_11-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><a href="#CITEREFBradshaw2004">Bradshaw (2004)</a> p. 13.</span> </li> <li id="cite_note-12"><span class="mw-cite-backlink"><b><a href="#cite_ref-12">^</a></b></span> <span class="reference-text"><a href="#CITEREFDurrant1993">Durrant (1993</a>, p. 201)</span> </li> <li id="cite_note-13"><span class="mw-cite-backlink"><b><a href="#cite_ref-13">^</a></b></span> <span class="reference-text"><a rel="nofollow" class="external text" href="https://www.perseus.tufts.edu/hopper/text?doc=Aristot.+Met.+9.1050a&fromdoc=Perseus%3Atext%3A1999.01.0052">Metaphysics 1050a21-23</a>. In Tredinnick's translation: "For the activity is the end, and the actuality (<i>energeia</i>) is the activity (<i>ergon</i>); hence the term "actuality" is derived from "activity," and tends to have the meaning of "complete reality (<i>entelecheia</i>)." <a rel="nofollow" class="external text" href="https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0051%3Abook%3D9%3Asection%3D1050a">Greek:</a> τὸ γὰρ ἔργον τέλος, ἡ δὲ ἐνέργεια τὸ ἔργον, διὸ καὶ τοὔνομα ἐνέργεια λέγεται κατὰ τὸ ἔργον καὶ συντείνει πρὸς τὴν ἐντελέχειαν.</span> </li> <li id="cite_note-14"><span class="mw-cite-backlink"><b><a href="#cite_ref-14">^</a></b></span> <span class="reference-text"><a href="#CITEREFSachs1995">Sachs (1995)</a>, <a href="#CITEREFSachs1999">Sachs (1999)</a>, <a href="#CITEREFSachs2005">Sachs (2005)</a>.</span> </li> <li id="cite_note-15"><span class="mw-cite-backlink"><b><a href="#cite_ref-15">^</a></b></span> <span class="reference-text"><a rel="nofollow" class="external text" href="https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0052%3Abook%3D9%3Asection%3D1048a">Metaphysics 1048a30ff</a>.</span> </li> <li id="cite_note-16"><span class="mw-cite-backlink"><b><a href="#cite_ref-16">^</a></b></span> <span class="reference-text"><i><a href="/wiki/Nicomachean_Ethics" title="Nicomachean Ethics">Nicomachean Ethics</a></i>, <a href="/wiki/Nicomachean_Ethics#Book_X._Chapters_1–5:_The_theory_of_Pleasure" title="Nicomachean Ethics">Book X. Chapters 1–5</a>.</span> </li> <li id="cite_note-Sachs1995-17"><span class="mw-cite-backlink">^ <a href="#cite_ref-Sachs1995_17-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-Sachs1995_17-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><a href="#CITEREFSachs1995">Sachs (1995)</a>.</span> </li> <li id="cite_note-18"><span class="mw-cite-backlink"><b><a href="#cite_ref-18">^</a></b></span> <span class="reference-text"><i>Physics</i> 201a10-11, 201a27-29, 201b4-5. <i>Metaphysics</i> Book VII.</span> </li> <li id="cite_note-19"><span class="mw-cite-backlink"><b><a href="#cite_ref-19">^</a></b></span> <span class="reference-text"><i>Metaphysics</i> Book XI, <a rel="nofollow" class="external text" href="https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0052%3Abook%3D11%3Asection%3D1066a">1066a</a>.</span> </li> <li id="cite_note-20"><span class="mw-cite-backlink"><b><a href="#cite_ref-20">^</a></b></span> <span class="reference-text"><style data-mw-deduplicate="TemplateStyles:r1238218222">.mw-parser-output cite.citation{font-style:inherit;word-wrap:break-word}.mw-parser-output .citation q{quotes:"\"""\"""'""'"}.mw-parser-output .citation:target{background-color:rgba(0,127,255,0.133)}.mw-parser-output .id-lock-free.id-lock-free a{background:url("//upload.wikimedia.org/wikipedia/commons/6/65/Lock-green.svg")right 0.1em center/9px no-repeat}.mw-parser-output .id-lock-limited.id-lock-limited a,.mw-parser-output .id-lock-registration.id-lock-registration a{background:url("//upload.wikimedia.org/wikipedia/commons/d/d6/Lock-gray-alt-2.svg")right 0.1em center/9px no-repeat}.mw-parser-output .id-lock-subscription.id-lock-subscription a{background:url("//upload.wikimedia.org/wikipedia/commons/a/aa/Lock-red-alt-2.svg")right 0.1em center/9px no-repeat}.mw-parser-output .cs1-ws-icon a{background:url("//upload.wikimedia.org/wikipedia/commons/4/4c/Wikisource-logo.svg")right 0.1em center/12px no-repeat}body:not(.skin-timeless):not(.skin-minerva) .mw-parser-output .id-lock-free a,body:not(.skin-timeless):not(.skin-minerva) .mw-parser-output .id-lock-limited a,body:not(.skin-timeless):not(.skin-minerva) .mw-parser-output .id-lock-registration a,body:not(.skin-timeless):not(.skin-minerva) .mw-parser-output .id-lock-subscription a,body:not(.skin-timeless):not(.skin-minerva) .mw-parser-output .cs1-ws-icon a{background-size:contain;padding:0 1em 0 0}.mw-parser-output .cs1-code{color:inherit;background:inherit;border:none;padding:inherit}.mw-parser-output .cs1-hidden-error{display:none;color:var(--color-error,#d33)}.mw-parser-output .cs1-visible-error{color:var(--color-error,#d33)}.mw-parser-output .cs1-maint{display:none;color:#085;margin-left:0.3em}.mw-parser-output .cs1-kern-left{padding-left:0.2em}.mw-parser-output .cs1-kern-right{padding-right:0.2em}.mw-parser-output .citation .mw-selflink{font-weight:inherit}@media screen{.mw-parser-output .cs1-format{font-size:95%}html.skin-theme-clientpref-night .mw-parser-output .cs1-maint{color:#18911f}}@media screen and (prefers-color-scheme:dark){html.skin-theme-clientpref-os .mw-parser-output .cs1-maint{color:#18911f}}</style><cite id="CITEREFTrifogli2000" class="citation cs2">Trifogli, Cecilia (2000), <a rel="nofollow" class="external text" href="https://books.google.com/books?id=09tRfDqEo4MC&pg=PA8"><i>Oxford Physics in the Thirteenth Century (ca. 1250-1270): Motion, Infinity, Place & Time</i></a>, Brill, p. 8, <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/9004116575" title="Special:BookSources/9004116575"><bdi>9004116575</bdi></a></cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Oxford+Physics+in+the+Thirteenth+Century+%28ca.+1250-1270%29%3A+Motion%2C+Infinity%2C+Place+%26+Time&rft.pages=8&rft.pub=Brill&rft.date=2000&rft.isbn=9004116575&rft.aulast=Trifogli&rft.aufirst=Cecilia&rft_id=https%3A%2F%2Fbooks.google.com%2Fbooks%3Fid%3D09tRfDqEo4MC%26pg%3DPA8&rfr_id=info%3Asid%2Fen.wikipedia.org%3APotentiality+and+actuality" class="Z3988"></span>.</span> </li> <li id="cite_note-21"><span class="mw-cite-backlink"><b><a href="#cite_ref-21">^</a></b></span> <span class="reference-text"><i>Physics</i>, text with commentary, London, 1936, p. 359, quoted by <a href="#CITEREFSachs2005">Sachs (2005)</a>.</span> </li> <li id="cite_note-22"><span class="mw-cite-backlink"><b><a href="#cite_ref-22">^</a></b></span> <span class="reference-text"><a href="#CITEREFKosman2013">Kosman (2013)</a>, Chapter 2, Footnote 19.</span> </li> <li id="cite_note-23"><span class="mw-cite-backlink"><b><a href="#cite_ref-23">^</a></b></span> <span class="reference-text"><a href="#CITEREFSachs1995">Sachs (1995</a>:245).</span> </li> <li id="cite_note-24"><span class="mw-cite-backlink"><b><a href="#cite_ref-24">^</a></b></span> <span class="reference-text">Tredennick's translation, with links to his footnote cross references, using the <a href="/wiki/Perseus_project" class="mw-redirect" title="Perseus project">Perseus</a> online resources: "For we say that both that which sees potentially and that which sees actually is "a seeing thing." And in the same way we call "understanding" both that which can use the understanding, and that which does; and we call "tranquil" both that in which tranquillity is already present, and that which is potentially tranquil. Similarly too in the case of substances. For we say that Hermes is in the stone, (Cf. Aristotle <i><a rel="nofollow" class="external text" href="https://www.perseus.tufts.edu/hopper/text?doc=Aristot.%20Met.%203.1002a&lang=original">Met. 3.5.6.</a></i>) and the half of the line in the whole; and we call "corn" what is not yet ripe. But when a thing is potentially existent and when not, must be defined elsewhere." Aristotle <i><a rel="nofollow" class="external text" href="https://www.perseus.tufts.edu/hopper/text?doc=Aristot.%20Met.%209.1051a&lang=original">Metaphysics 9.9.</a>.</i></span> </li> <li id="cite_note-25"><span class="mw-cite-backlink"><b><a href="#cite_ref-25">^</a></b></span> <span class="reference-text"><i>Metaphysics</i> <a rel="nofollow" class="external text" href="https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0052%3Abook%3D9%3Asection%3D1050b">1050b</a>. <a rel="nofollow" class="external text" href="https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0051%3Abook%3D9%3Asection%3D1050b">Greek:</a> ὥστε φανερὸν ὅτι ἡ οὐσία καὶ τὸ εἶδος ἐνέργειά ἐστιν.</span> </li> <li id="cite_note-26"><span class="mw-cite-backlink"><b><a href="#cite_ref-26">^</a></b></span> <span class="reference-text"><i>Metaphysics</i> <a rel="nofollow" class="external text" href="https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0052%3Abook%3D9%3Asection%3D1048a">1048a</a>. The Greek words are <i>orexis</i> for desire and <i>prohairesis</i> for deliberate choice.</span> </li> <li id="cite_note-27"><span class="mw-cite-backlink"><b><a href="#cite_ref-27">^</a></b></span> <span class="reference-text"><i>Metaphysics</i> <a rel="nofollow" class="external text" href="https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0052%3Abook%3D9%3Asection%3D1050a">1050a15</a>. <a rel="nofollow" class="external text" href="https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0051%3Abook%3D9%3Asection%3D1050a">Greek:</a> ἔτι ἡ ὕλη ἔστι δυνάμει ὅτι ἔλθοι ἂν εἰς τὸ εἶδος: ὅταν δέ γε ἐνεργείᾳ ᾖ, τότε ἐν τῷ εἴδει ἐστίν.</span> </li> <li id="cite_note-28"><span class="mw-cite-backlink"><b><a href="#cite_ref-28">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFJohnson2008" class="citation book cs1">Johnson, Monte Ransome (2008). <i>Aristotle on Teleology</i>. Oxford: Oxford University Press. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-0199238507" title="Special:BookSources/978-0199238507"><bdi>978-0199238507</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Aristotle+on+Teleology&rft.place=Oxford&rft.pub=Oxford+University+Press&rft.date=2008&rft.isbn=978-0199238507&rft.aulast=Johnson&rft.aufirst=Monte+Ransome&rfr_id=info%3Asid%2Fen.wikipedia.org%3APotentiality+and+actuality" class="Z3988"></span></span> </li> <li id="cite_note-29"><span class="mw-cite-backlink"><b><a href="#cite_ref-29">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFWillows2022" class="citation journal cs1">Willows, Adam M. (April 2022). <a rel="nofollow" class="external text" href="https://philarchive.org/archive/WILGAA-7.pdf">"Good, Actually: Aristotelian Metaphysics and the 'Guise of the Good'<span class="cs1-kern-right"></span>"</a> <span class="cs1-format">(PDF)</span>. <i>Philosophy</i>. <b>97</b> (2): 187–205. <a href="/wiki/Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.1017%2FS0031819121000425">10.1017/S0031819121000425</a>. <a href="/wiki/S2CID_(identifier)" class="mw-redirect" title="S2CID (identifier)">S2CID</a> <a rel="nofollow" class="external text" href="https://api.semanticscholar.org/CorpusID:246525266">246525266</a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.jtitle=Philosophy&rft.atitle=Good%2C+Actually%3A+Aristotelian+Metaphysics+and+the+%27Guise+of+the+Good%27&rft.volume=97&rft.issue=2&rft.pages=187-205&rft.date=2022-04&rft_id=info%3Adoi%2F10.1017%2FS0031819121000425&rft_id=https%3A%2F%2Fapi.semanticscholar.org%2FCorpusID%3A246525266%23id-name%3DS2CID&rft.aulast=Willows&rft.aufirst=Adam+M.&rft_id=https%3A%2F%2Fphilarchive.org%2Farchive%2FWILGAA-7.pdf&rfr_id=info%3Asid%2Fen.wikipedia.org%3APotentiality+and+actuality" class="Z3988"></span></span> </li> <li id="cite_note-30"><span class="mw-cite-backlink"><b><a href="#cite_ref-30">^</a></b></span> <span class="reference-text"><a href="#CITEREFSachs2001">Sachs (2001)</a>.</span> </li> <li id="cite_note-Davidson-31"><span class="mw-cite-backlink">^ <a href="#cite_ref-Davidson_31-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-Davidson_31-1"><sup><i><b>b</b></i></sup></a> <a href="#cite_ref-Davidson_31-2"><sup><i><b>c</b></i></sup></a></span> <span class="reference-text"><a href="#CITEREFDavidson1992">Davidson (1992</a>, p. 3).</span> </li> <li id="cite_note-32"><span class="mw-cite-backlink"><b><a href="#cite_ref-32">^</a></b></span> <span class="reference-text"><a href="/wiki/Rhetoric_(Aristotle)" title="Rhetoric (Aristotle)">Rhetoric</a> <a rel="nofollow" class="external text" href="https://www.perseus.tufts.edu/hopper/text?doc=Aristot.+Rh.+1411b&fromdoc=Perseus%3Atext%3A1999.01.0060">1411b</a>.</span> </li> <li id="cite_note-33"><span class="mw-cite-backlink"><b><a href="#cite_ref-33">^</a></b></span> <span class="reference-text"><a href="#CITEREFBradshaw2004">Bradshaw (2004</a>, p. 51).</span> </li> <li id="cite_note-34"><span class="mw-cite-backlink"><b><a href="#cite_ref-34">^</a></b></span> <span class="reference-text"><a href="#CITEREFBradshaw2004">Bradshaw (2004</a>, p. 55).</span> </li> <li id="cite_note-35"><span class="mw-cite-backlink"><b><a href="#cite_ref-35">^</a></b></span> <span class="reference-text">Cleary, John J. (1998). <a rel="nofollow" class="external text" href="https://www.jstor.org/stable/43738564">«'Powers that Be': The Concept of Potency in Plato and Aristotle»</a>. <i>Méthexis</i>. <b>XI</b>.</span> </li> <li id="cite_note-36"><span class="mw-cite-backlink"><b><a href="#cite_ref-36">^</a></b></span> <span class="reference-text">Brisson, Luc (January 1, 2016). «<a rel="nofollow" class="external text" href="https://journals.openedition.org/methodos/4463">The Intellect and the Cosmos</a>». <i>Méthodos</i> (16). <a href="/wiki/International_Standard_Serial_Number" class="mw-redirect" title="International Standard Serial Number">ISSN</a> 1626-0600. <a href="/wiki/Digital_object_identifier" title="Digital object identifier">doi</a>:10.4000/methodos.4463.</span> </li> <li id="cite_note-37"><span class="mw-cite-backlink"><b><a href="#cite_ref-37">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFClaghorn1954" class="citation book cs1">Claghorn, George S. (1954). <i>Aristotle's Criticism of the Receptacle</i>. Dordrecht: Springer Netherlands. pp. 5–19. <a href="/wiki/Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.1007%2F978-94-011-8839-5_2">10.1007/978-94-011-8839-5_2</a>. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/9789401181907" title="Special:BookSources/9789401181907"><bdi>9789401181907</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Aristotle%27s+Criticism+of+the+Receptacle&rft.place=Dordrecht&rft.pages=5-19&rft.pub=Springer+Netherlands&rft.date=1954&rft_id=info%3Adoi%2F10.1007%2F978-94-011-8839-5_2&rft.isbn=9789401181907&rft.aulast=Claghorn&rft.aufirst=George+S.&rfr_id=info%3Asid%2Fen.wikipedia.org%3APotentiality+and+actuality" class="Z3988"></span></span> </li> <li id="cite_note-38"><span class="mw-cite-backlink"><b><a href="#cite_ref-38">^</a></b></span> <span class="reference-text">Turner, John Douglas (2001). <i>Sethian Gnosticism and the Platonic Tradition</i> (em inglês). [S.l.]: Presses Université Laval. <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/9782763778341" title="Special:BookSources/9782763778341">9782763778341</a>. p. 329.</span> </li> <li id="cite_note-:0-39"><span class="mw-cite-backlink">^ <a href="#cite_ref-:0_39-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-:0_39-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text">Dillon, Jonh. <a rel="nofollow" class="external text" href="https://www.academia.edu/7669061/CAMBRIDGE_COMPANION_TO_PLUTARCH_Plutarch_as_a_Polemicist">Plutarch as a Polemicist</a>.</span> </li> <li id="cite_note-40"><span class="mw-cite-backlink"><b><a href="#cite_ref-40">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite class="citation web cs1"><a rel="nofollow" class="external text" href="https://lullianarts.narpan.net/chaos/chaos-53.htm">"Potentiality and Act in Chaos"</a>. <i>lullianarts.narpan.net</i><span class="reference-accessdate">. Retrieved <span class="nowrap">2019-09-13</span></span>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=unknown&rft.jtitle=lullianarts.narpan.net&rft.atitle=Potentiality+and+Act+in+Chaos&rft_id=https%3A%2F%2Flullianarts.narpan.net%2Fchaos%2Fchaos-53.htm&rfr_id=info%3Asid%2Fen.wikipedia.org%3APotentiality+and+actuality" class="Z3988"></span></span> </li> <li id="cite_note-41"><span class="mw-cite-backlink"><b><a href="#cite_ref-41">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFChambers1998" class="citation journal cs1">Chambers, A. B. (1998). "Chaos in Paradise Lost". <i>Méthexis</i>. <b>XI</b> (1): 55–84. <a href="/wiki/Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.2307%2F2707859">10.2307/2707859</a>. <a href="/wiki/JSTOR_(identifier)" class="mw-redirect" title="JSTOR (identifier)">JSTOR</a> <a rel="nofollow" class="external text" href="https://www.jstor.org/stable/2707859">2707859</a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.jtitle=M%C3%A9thexis&rft.atitle=Chaos+in+Paradise+Lost&rft.volume=XI&rft.issue=1&rft.pages=55-84&rft.date=1998&rft_id=info%3Adoi%2F10.2307%2F2707859&rft_id=https%3A%2F%2Fwww.jstor.org%2Fstable%2F2707859%23id-name%3DJSTOR&rft.aulast=Chambers&rft.aufirst=A.+B.&rfr_id=info%3Asid%2Fen.wikipedia.org%3APotentiality+and+actuality" class="Z3988"></span></span> </li> <li id="cite_note-42"><span class="mw-cite-backlink"><b><a href="#cite_ref-42">^</a></b></span> <span class="reference-text">See <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFMoore" class="citation cs2">Moore, Edward, <a rel="nofollow" class="external text" href="http://www.iep.utm.edu/plotinus/">"Plotinus"</a>, <i>Internet Encyclopedia of Philosophy</i></cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=Plotinus&rft.btitle=Internet+Encyclopedia+of+Philosophy&rft.aulast=Moore&rft.aufirst=Edward&rft_id=http%3A%2F%2Fwww.iep.utm.edu%2Fplotinus%2F&rfr_id=info%3Asid%2Fen.wikipedia.org%3APotentiality+and+actuality" class="Z3988"></span> and <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFGerson2018" class="citation cs2">Gerson, Lloyd (2018), <a rel="nofollow" class="external text" href="http://plato.stanford.edu/entries/plotinus/">"Plotinus"</a>, <i>Stanford Encyclopedia of Philosophy</i>, Metaphysics Research Lab, Stanford University</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=Plotinus&rft.btitle=Stanford+Encyclopedia+of+Philosophy&rft.pub=Metaphysics+Research+Lab%2C+Stanford+University&rft.date=2018&rft.aulast=Gerson&rft.aufirst=Lloyd&rft_id=http%3A%2F%2Fplato.stanford.edu%2Fentries%2Fplotinus%2F&rfr_id=info%3Asid%2Fen.wikipedia.org%3APotentiality+and+actuality" class="Z3988"></span>. The direct quote above comes from Moore.</span> </li> <li id="cite_note-43"><span class="mw-cite-backlink"><b><a href="#cite_ref-43">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite class="citation cs2"><a class="external text" href="https://en.wiktionary.org/wiki/%E1%BC%94%CF%81%CE%B3%CE%BF%CE%BD#Ancient_Greek">"ἔργον"</a>, <i>Wiktionary, the free dictionary</i>, 2024-09-28<span class="reference-accessdate">, retrieved <span class="nowrap">2024-10-02</span></span></cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.jtitle=Wiktionary%2C+the+free+dictionary&rft.atitle=%E1%BC%94%CF%81%CE%B3%CE%BF%CE%BD&rft.date=2024-09-28&rft_id=https%3A%2F%2Fen.wiktionary.org%2Fwiki%2F%25E1%25BC%2594%25CF%2581%25CE%25B3%25CE%25BF%25CE%25BD%23Ancient_Greek&rfr_id=info%3Asid%2Fen.wikipedia.org%3APotentiality+and+actuality" class="Z3988"></span></span> </li> <li id="cite_note-44"><span class="mw-cite-backlink"><b><a href="#cite_ref-44">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite class="citation web cs1"><a rel="nofollow" class="external text" href="https://biblicalgreek.org/grammar/vocabulary-frequency-list/">"Vocabulary Frequency List"</a>. 15 April 2017.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=unknown&rft.btitle=Vocabulary+Frequency+List&rft.date=2017-04-15&rft_id=https%3A%2F%2Fbiblicalgreek.org%2Fgrammar%2Fvocabulary-frequency-list%2F&rfr_id=info%3Asid%2Fen.wikipedia.org%3APotentiality+and+actuality" class="Z3988"></span></span> </li> <li id="cite_note-45"><span class="mw-cite-backlink"><b><a href="#cite_ref-45">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite class="citation web cs1"><a rel="nofollow" class="external text" href="https://www.biblestudytools.com/lexicons/greek/nas/dunamis.html">"Dunamis Meaning in the Bible - New Testament Greek Lexicon (NAS)"</a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=unknown&rft.btitle=Dunamis+Meaning+in+the+Bible+-+New+Testament+Greek+Lexicon+%28NAS%29&rft_id=https%3A%2F%2Fwww.biblestudytools.com%2Flexicons%2Fgreek%2Fnas%2Fdunamis.html&rfr_id=info%3Asid%2Fen.wikipedia.org%3APotentiality+and+actuality" class="Z3988"></span></span> </li> <li id="cite_note-46"><span class="mw-cite-backlink"><b><a href="#cite_ref-46">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite class="citation web cs1"><a rel="nofollow" class="external text" href="https://www.biblestudytools.com/lexicons/greek/kjv/ergon.html">"Ergon Meaning in Bible - New Testament Greek Lexicon - King James Version"</a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=unknown&rft.btitle=Ergon+Meaning+in+Bible+-+New+Testament+Greek+Lexicon+-+King+James+Version&rft_id=https%3A%2F%2Fwww.biblestudytools.com%2Flexicons%2Fgreek%2Fkjv%2Fergon.html&rfr_id=info%3Asid%2Fen.wikipedia.org%3APotentiality+and+actuality" class="Z3988"></span></span> </li> <li id="cite_note-HistoricalOverview-47"><span class="mw-cite-backlink"><b><a href="#cite_ref-HistoricalOverview_47-0">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite class="citation web cs1"><a rel="nofollow" class="external text" href="https://web.archive.org/web/20110927014640/http://www.monachos.net/content/patristics/studies-fathers/61-gregory-palamas-an-historical-overview?title=Gregory_Palamas%3A_An_Historical_Overview">"Gregory Palamas: An Historical Overview"</a>. Archived from <a rel="nofollow" class="external text" href="http://www.monachos.net/content/patristics/studies-fathers/61-gregory-palamas-an-historical-overview?title=Gregory_Palamas:_An_Historical_Overview">the original</a> on 2011-09-27<span class="reference-accessdate">. Retrieved <span class="nowrap">2010-12-27</span></span>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=unknown&rft.btitle=Gregory+Palamas%3A+An+Historical+Overview&rft_id=http%3A%2F%2Fwww.monachos.net%2Fcontent%2Fpatristics%2Fstudies-fathers%2F61-gregory-palamas-an-historical-overview%3Ftitle%3DGregory_Palamas%3A_An_Historical_Overview&rfr_id=info%3Asid%2Fen.wikipedia.org%3APotentiality+and+actuality" class="Z3988"></span></span> </li> <li id="cite_note-48"><span class="mw-cite-backlink"><b><a href="#cite_ref-48">^</a></b></span> <span class="reference-text">See <a rel="nofollow" class="external text" href="https://archive.org/stream/AristotleOrganon/AristotleOrganoncollectedWorks#page/n57/mode/1up/search/sea-fight">copy</a> of W. D. Ross's translation scanned on Internet Archive.</span> </li> <li id="cite_note-49"><span class="mw-cite-backlink"><b><a href="#cite_ref-49">^</a></b></span> <span class="reference-text">Book II, Aphorism V.</span> </li> <li id="cite_note-50"><span class="mw-cite-backlink"><b><a href="#cite_ref-50">^</a></b></span> <span class="reference-text"><i><a href="/wiki/De_Corpore" title="De Corpore">De Corpore</a></i> Chapter X (in <a rel="nofollow" class="external text" href="https://archive.org/stream/thomhobbesmalme03molegoog#page/n261/mode/1up">Latin</a>; in <a rel="nofollow" class="external text" href="https://books.google.com/books?id=Gr8LAAAAIAAJ&q=power&pg=PA127">English</a>).</span> </li> <li id="cite_note-51"><span class="mw-cite-backlink"><b><a href="#cite_ref-51">^</a></b></span> <span class="reference-text"><a href="#CITEREFKlein1985">Klein (1985)</a>, and <a href="#CITEREFSachs2005">Sachs (2005)</a>: "<a href="/wiki/Gottfried_Wilhelm_Leibniz" title="Gottfried Wilhelm Leibniz">Leibniz</a>, who criticized <a href="/wiki/Descartes" class="mw-redirect" title="Descartes">Descartes</a>' physics and invented a science of dynamics, explicitly acknowledged his debt to Aristotle (see, e.g., <i>Specimen Dynamicum</i>), whose doctrine of <i>entelecheia</i> he regarded himself as restoring in a modified form. From Leibniz we derive our current notions of <a href="/wiki/Potential" title="Potential">potential</a> and <a href="/wiki/Kinetic_energy" title="Kinetic energy">kinetic energy</a>, whose very names, pointing to the actuality which is potential and the actuality which is motion, preserve the <a href="/wiki/Thomism" title="Thomism">Thomistic</a> resolutions of the two paradoxes in Aristotle's definition of motion."</span> </li> <li id="cite_note-52"><span class="mw-cite-backlink"><b><a href="#cite_ref-52">^</a></b></span> <span class="reference-text"><a href="#CITEREFLeibniz1890">Leibniz (1890</a>, p. 234).</span> </li> <li id="cite_note-53"><span class="mw-cite-backlink"><b><a href="#cite_ref-53">^</a></b></span> <span class="reference-text"><a href="#CITEREFDuchesneau1998">Duchesneau (1998)</a>.</span> </li> <li id="cite_note-54"><span class="mw-cite-backlink"><b><a href="#cite_ref-54">^</a></b></span> <span class="reference-text"><a rel="nofollow" class="external text" href="https://royalsocietypublishing.org/doi/10.1098/rsta.2016.0390?Type=ALERT">See Jaeger</a></span> </li> <li id="cite_note-55"><span class="mw-cite-backlink"><b><a href="#cite_ref-55">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFKistler2018" class="citation cs2">Kistler, Max (2018), Engelhard, Kristina; Quante, Michael (eds.), <a rel="nofollow" class="external text" href="https://doi.org/10.1007/978-94-024-1287-1_14">"Potentiality in Physics"</a>, <i>Handbook of Potentiality</i>, Dordrecht: Springer Netherlands, pp. 353–374, <a href="/wiki/Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.1007%2F978-94-024-1287-1_14">10.1007/978-94-024-1287-1_14</a>, <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-94-024-1287-1" title="Special:BookSources/978-94-024-1287-1"><bdi>978-94-024-1287-1</bdi></a>, <a href="/wiki/S2CID_(identifier)" class="mw-redirect" title="S2CID (identifier)">S2CID</a> <a rel="nofollow" class="external text" href="https://api.semanticscholar.org/CorpusID:125452936">125452936</a><span class="reference-accessdate">, retrieved <span class="nowrap">2023-02-24</span></span></cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.jtitle=Handbook+of+Potentiality&rft.atitle=Potentiality+in+Physics&rft.pages=353-374&rft.date=2018&rft_id=https%3A%2F%2Fapi.semanticscholar.org%2FCorpusID%3A125452936%23id-name%3DS2CID&rft_id=info%3Adoi%2F10.1007%2F978-94-024-1287-1_14&rft.isbn=978-94-024-1287-1&rft.aulast=Kistler&rft.aufirst=Max&rft_id=https%3A%2F%2Fdoi.org%2F10.1007%2F978-94-024-1287-1_14&rfr_id=info%3Asid%2Fen.wikipedia.org%3APotentiality+and+actuality" class="Z3988"></span>.</span> </li> <li id="cite_note-56"><span class="mw-cite-backlink"><b><a href="#cite_ref-56">^</a></b></span> <span class="reference-text"><a href="#CITEREFMayr2002">Mayr (2002)</a>.</span> </li> <li id="cite_note-57"><span class="mw-cite-backlink"><b><a href="#cite_ref-57">^</a></b></span> <span class="reference-text"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="Agambencoming" class="citation book cs1">Agamben, Giorgio (1990). <i>The Coming Community</i> (Sixth Printing 2007 ed.). III Third Avenue South, Suite 290, Minneapolis, MN 55401-2520: University of Minnesota. pp. Bartleby [34-36]. <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/0-8166-2235-3" title="Special:BookSources/0-8166-2235-3"><bdi>0-8166-2235-3</bdi></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=The+Coming+Community&rft.place=III+Third+Avenue+South%2C+Suite+290%2C+Minneapolis%2C+MN+55401-2520&rft.pages=Bartleby+34-36&rft.edition=Sixth+Printing+2007&rft.pub=University+of+Minnesota&rft.date=1990&rft.isbn=0-8166-2235-3&rft.aulast=Agamben&rft.aufirst=Giorgio&rfr_id=info%3Asid%2Fen.wikipedia.org%3APotentiality+and+actuality" class="Z3988"></span><span class="cs1-maint citation-comment"><code class="cs1-code">{{<a href="/wiki/Template:Cite_book" title="Template:Cite book">cite book</a>}}</code>: CS1 maint: location (<a href="/wiki/Category:CS1_maint:_location" title="Category:CS1 maint: location">link</a>)</span></span> </li> <li id="cite_note-58"><span class="mw-cite-backlink"><b><a href="#cite_ref-58">^</a></b></span> <span class="reference-text">Noble, D. (2016). Dance to the Tune of Life: Biological Relativity. Cambridge University Press. pp. 53, 198, 210, 277.</span> </li> </ol></div> <div class="mw-heading mw-heading2"><h2 id="Bibliography">Bibliography</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Potentiality_and_actuality&action=edit&section=22" title="Edit section: Bibliography"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <ul><li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFAristotle1999" class="citation cs2">Aristotle (1999), <i>Aristotle's Metaphysics, a new translation by Joe Sachs</i>, Santa Fe, NM: Green Lion Books, <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/1-888009-03-9" title="Special:BookSources/1-888009-03-9"><bdi>1-888009-03-9</bdi></a></cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Aristotle%27s+Metaphysics%2C+a+new+translation+by+Joe+Sachs&rft.place=Santa+Fe%2C+NM&rft.pub=Green+Lion+Books&rft.date=1999&rft.isbn=1-888009-03-9&rft.au=Aristotle&rfr_id=info%3Asid%2Fen.wikipedia.org%3APotentiality+and+actuality" class="Z3988"></span></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFBeere1990" class="citation cs2">Beere, Jonathan (1990), <i>Doing and Being: An Interpretation of Aristotle's </i>Metaphysics Theta<i><span></span></i>, Oxford</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Doing+and+Being%3A+An+Interpretation+of+Aristotle%27s+Metaphysics+Theta&rft.pub=Oxford&rft.date=1990&rft.aulast=Beere&rft.aufirst=Jonathan&rfr_id=info%3Asid%2Fen.wikipedia.org%3APotentiality+and+actuality" class="Z3988"></span></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFBradshaw2004" class="citation book cs1">Bradshaw, David (2004). <a rel="nofollow" class="external text" href="https://books.google.com/books?id=xZPsSG75uCUC&pg=PA13"><i>Aristotle East and West: Metaphysics and the Division of Christendom</i></a>. 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Rivington.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=Book+II+Chapter+XXI+%22Of+Power%22&rft.btitle=An+Essay+concerning+Human+Understanding+and+Other+Writings%2C+Part+2&rft.series=The+Works+of+John+Locke+in+Nine+Volumes&rft.pub=Rivington&rft.date=1689&rft.aulast=Locke&rft.aufirst=John&rft_id=http%3A%2F%2Foll.libertyfund.org%2Findex.php%3Foption%3Dcom_staticxt%26staticfile%3Dshow.php%253Ftitle%3D761%26layout%3Dhtml%23chapter_80758&rfr_id=info%3Asid%2Fen.wikipedia.org%3APotentiality+and+actuality" class="Z3988"></span></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFMayr2002" class="citation book cs1"><a href="/wiki/Ernst_Mayr" title="Ernst Mayr">Mayr, Ernst</a> (2002). <a rel="nofollow" class="external text" href="https://s10.lite.msu.edu/res/msu/botonl/b_online/e01_2/autonomy.htm"><i>The Walter Arndt Lecture: The Autonomy of Biology</i></a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=The+Walter+Arndt+Lecture%3A+The+Autonomy+of+Biology&rft.date=2002&rft.aulast=Mayr&rft.aufirst=Ernst&rft_id=https%3A%2F%2Fs10.lite.msu.edu%2Fres%2Fmsu%2Fbotonl%2Fb_online%2Fe01_2%2Fautonomy.htm&rfr_id=info%3Asid%2Fen.wikipedia.org%3APotentiality+and+actuality" class="Z3988"></span></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFSachs1995" class="citation cs2">Sachs, Joe (1995), <i>Aristotle's Physics: a Guided Study</i>, Rutgers University Press</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Aristotle%27s+Physics%3A+a+Guided+Study&rft.pub=Rutgers+University+Press&rft.date=1995&rft.aulast=Sachs&rft.aufirst=Joe&rfr_id=info%3Asid%2Fen.wikipedia.org%3APotentiality+and+actuality" class="Z3988"></span></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFSachs1999" class="citation cs2">Sachs, Joe (1999), <i>Aristotle's Metaphysics, a New Translation by Joe Sachs</i>, Santa Fe, NM: Green Lion Books, <a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/1-888009-03-9" title="Special:BookSources/1-888009-03-9"><bdi>1-888009-03-9</bdi></a></cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Aristotle%27s+Metaphysics%2C+a+New+Translation+by+Joe+Sachs&rft.place=Santa+Fe%2C+NM&rft.pub=Green+Lion+Books&rft.date=1999&rft.isbn=1-888009-03-9&rft.aulast=Sachs&rft.aufirst=Joe&rfr_id=info%3Asid%2Fen.wikipedia.org%3APotentiality+and+actuality" class="Z3988"></span></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFSachs2001" class="citation cs2">Sachs, Joe (2001), <i>Aristotle's On the Soul and On Memory and Recollection</i>, Green Lion Books</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Aristotle%27s+On+the+Soul+and+On+Memory+and+Recollection&rft.pub=Green+Lion+Books&rft.date=2001&rft.aulast=Sachs&rft.aufirst=Joe&rfr_id=info%3Asid%2Fen.wikipedia.org%3APotentiality+and+actuality" class="Z3988"></span></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFSachs2005" class="citation cs2">Sachs, Joe (2005), <a rel="nofollow" class="external text" href="http://www.iep.utm.edu/aris-mot/">"Aristotle: Motion and its Place in Nature"</a>, <i>Internet Encyclopedia of Philosophy</i></cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.jtitle=Internet+Encyclopedia+of+Philosophy&rft.atitle=Aristotle%3A+Motion+and+its+Place+in+Nature&rft.date=2005&rft.aulast=Sachs&rft.aufirst=Joe&rft_id=http%3A%2F%2Fwww.iep.utm.edu%2Faris-mot%2F&rfr_id=info%3Asid%2Fen.wikipedia.org%3APotentiality+and+actuality" class="Z3988"></span></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFWarnock1950" class="citation journal cs1"><a href="/wiki/Mary_Warnock" class="mw-redirect" title="Mary Warnock">Warnock, Mary</a> (1950). "A Note on Aristotle: Categories 6a 15". <i>Mind</i>. New Series (59): 552–554. <a href="/wiki/Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.1093%2Fmind%2FLIX.236.552">10.1093/mind/LIX.236.552</a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.jtitle=Mind&rft.atitle=A+Note+on+Aristotle%3A+Categories+6a+15&rft.issue=59&rft.pages=552-554&rft.date=1950&rft_id=info%3Adoi%2F10.1093%2Fmind%2FLIX.236.552&rft.aulast=Warnock&rft.aufirst=Mary&rfr_id=info%3Asid%2Fen.wikipedia.org%3APotentiality+and+actuality" class="Z3988"></span></li></ul> <div class="mw-heading mw-heading3"><h3 id="Old_translations_of_Aristotle">Old translations of Aristotle</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=Potentiality_and_actuality&action=edit&section=23" title="Edit section: Old translations of Aristotle"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <ul><li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFAristotle2009" class="citation web cs1">Aristotle (2009). <a rel="nofollow" class="external text" href="http://classics.mit.edu/Aristotle/soul.html">"The Internet Classics Archive - Aristotle <i>On the Soul</i>, J.A. Smith translator"</a>. MIT.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=unknown&rft.btitle=The+Internet+Classics+Archive+-+Aristotle+On+the+Soul%2C+J.A.+Smith+translator&rft.pub=MIT&rft.date=2009&rft.au=Aristotle&rft_id=http%3A%2F%2Fclassics.mit.edu%2FAristotle%2Fsoul.html&rfr_id=info%3Asid%2Fen.wikipedia.org%3APotentiality+and+actuality" class="Z3988"></span></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFAristotle2009" class="citation web cs1">Aristotle (2009). <a rel="nofollow" class="external text" href="http://classics.mit.edu/Aristotle/categories.html">"The Internet Classics Archive - Aristotle <i>Categories</i>, E.M. Edghill translator"</a>. MIT.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=unknown&rft.btitle=The+Internet+Classics+Archive+-+Aristotle+Categories%2C+E.M.+Edghill+translator&rft.pub=MIT&rft.date=2009&rft.au=Aristotle&rft_id=http%3A%2F%2Fclassics.mit.edu%2FAristotle%2Fcategories.html&rfr_id=info%3Asid%2Fen.wikipedia.org%3APotentiality+and+actuality" class="Z3988"></span></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFAristotle2009" class="citation web cs1">Aristotle (2009). <a rel="nofollow" class="external text" href="http://classics.mit.edu/Aristotle/physics.html">"The Internet Classics Archive - Aristotle <i>Physics</i>, R.P. Hardie & Gaye, R.K. translators"</a>. MIT.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=unknown&rft.btitle=The+Internet+Classics+Archive+-+Aristotle+Physics%2C+R.P.+Hardie+%26+Gaye%2C+R.K.+translators&rft.pub=MIT&rft.date=2009&rft.au=Aristotle&rft_id=http%3A%2F%2Fclassics.mit.edu%2FAristotle%2Fphysics.html&rfr_id=info%3Asid%2Fen.wikipedia.org%3APotentiality+and+actuality" class="Z3988"></span></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFAristotle1908" class="citation book cs1">Aristotle (1908). <a rel="nofollow" class="external text" href="https://books.google.com/books?id=UrrWAAAAMAAJ&pg=PR9"><i>Metaphysica translated by W.D. Ross</i></a>. The Works of Aristotle. Vol. VIII. Oxford: Clarendon Press.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Metaphysica+translated+by+W.D.+Ross&rft.place=Oxford&rft.series=The+Works+of+Aristotle&rft.pub=Clarendon+Press&rft.date=1908&rft.au=Aristotle&rft_id=https%3A%2F%2Fbooks.google.com%2Fbooks%3Fid%3DUrrWAAAAMAAJ%26pg%3DPR9&rfr_id=info%3Asid%2Fen.wikipedia.org%3APotentiality+and+actuality" class="Z3988"></span></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFAristotle1989" class="citation book cs1 cs1-prop-long-vol">Aristotle (1989). "Metaphysics, Hugh Tredennick trans.". <i>Aristotle in 23 Volumes</i>. Vol. 17, 18. Cambridge: Harvard University Press; (London: William Heinemann Ltd.).</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.atitle=Metaphysics%2C+Hugh+Tredennick+trans.&rft.btitle=Aristotle+in+23+Volumes&rft.place=Cambridge&rft.pub=Harvard+University+Press%3B+%28London%3A+William+Heinemann+Ltd.%29&rft.date=1989&rft.au=Aristotle&rfr_id=info%3Asid%2Fen.wikipedia.org%3APotentiality+and+actuality" class="Z3988"></span> This 1933 translation <a rel="nofollow" class="external text" href="https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0052%3Abook%3D1%3Asection%3D980a">is reproduced</a> online at the <a href="/wiki/Perseus_Project" class="mw-redirect" title="Perseus Project">Perseus Project</a>.</li></ul> <div class="navbox-styles"><style data-mw-deduplicate="TemplateStyles:r1129693374">.mw-parser-output .hlist dl,.mw-parser-output .hlist ol,.mw-parser-output .hlist ul{margin:0;padding:0}.mw-parser-output .hlist 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href="/wiki/Template:Ancient_Greek_philosophical_concepts" title="Template:Ancient Greek philosophical concepts"><abbr title="View this template">v</abbr></a></li><li class="nv-talk"><a href="/wiki/Template_talk:Ancient_Greek_philosophical_concepts" title="Template talk:Ancient Greek philosophical concepts"><abbr title="Discuss this template">t</abbr></a></li><li class="nv-edit"><a href="/wiki/Special:EditPage/Template:Ancient_Greek_philosophical_concepts" title="Special:EditPage/Template:Ancient Greek philosophical concepts"><abbr title="Edit this template">e</abbr></a></li></ul></div><div id="Ancient_Greek_philosophical_concepts" style="font-size:114%;margin:0 4em"><a href="/wiki/Ancient_Greek_philosophy" title="Ancient Greek philosophy">Ancient Greek philosophical concepts</a></div></th></tr><tr><td colspan="2" class="navbox-list navbox-odd hlist" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Adiaphora" title="Adiaphora"><i>Adiaphora</i> <span style="font-size:85%;">(indifferent)</span></a></li> <li><a href="/wiki/Aletheia" title="Aletheia"><i>Aletheia</i> <span style="font-size:85%;">(truth)</span></a></li> <li><a href="/wiki/Apeiron" title="Apeiron"><i>Apeiron</i> <span style="font-size:85%;">(infinite)</span></a></li> <li><a href="/wiki/Aporia" title="Aporia"><i>Aporia</i> <span style="font-size:85%;">(problem)</span></a></li> <li><a href="/wiki/Arche" class="mw-redirect" title="Arche"><i>Arche</i> <span style="font-size:85%;">(first principle)</span></a></li> <li><a href="/wiki/Arete" title="Arete"><i>Arete</i> <span style="font-size:85%;">(excellence)</span></a></li> <li><a href="/wiki/Ataraxia" title="Ataraxia"><i>Ataraxia</i> <span style="font-size:85%;">(tranquility)</span></a></li> <li><a href="/wiki/Cosmos" title="Cosmos"><i>Cosmos</i> <span style="font-size:85%;">(order)</span></a></li> <li><a href="/wiki/Diairesis" title="Diairesis"><i>Diairesis</i> <span style="font-size:85%;">(division)</span></a></li> <li><a href="/wiki/Doxa" title="Doxa"><i>Doxa</i> <span style="font-size:85%;">(opinion)</span></a></li> <li><a href="/wiki/Episteme" title="Episteme"><i>Episteme</i> <span style="font-size:85%;">(knowledge)</span></a></li> <li><a href="/wiki/Ethos" title="Ethos"><i>Ethos</i> <span style="font-size:85%;">(character)</span></a></li> <li><a href="/wiki/Eudaimonia" title="Eudaimonia"><i>Eudaimonia</i> <span style="font-size:85%;">(flourishing)</span></a></li> <li><a href="/wiki/Hesychia" title="Hesychia"><i>Hesychia</i> <span style="font-size:85%;">(stillness)</span></a></li> <li><a href="/wiki/Logos" title="Logos"><i>Logos</i> <span style="font-size:85%;">(reason)</span></a></li> <li><a href="/wiki/Mimesis" title="Mimesis"><i>Mimesis</i> <span style="font-size:85%;">(imitation)</span></a></li> <li><a href="/wiki/Monad_(philosophy)" title="Monad (philosophy)"><i>Monad</i> <span style="font-size:85%;">(unit)</span></a></li> <li><a href="/wiki/Nous" title="Nous"><i>Nous</i> <span style="font-size:85%;">(intellect)</span></a></li> <li><a href="/wiki/Ousia" title="Ousia"><i>Ousia</i> <span style="font-size:85%;">(substance)</span></a></li> <li><a href="/wiki/Pathos" title="Pathos"><i>Pathos</i> <span style="font-size:85%;">(passion)</span></a></li> <li><a href="/wiki/Phronesis" title="Phronesis"><i>Phronesis</i> <span style="font-size:85%;">(prudence)</span></a></li> <li><a href="/wiki/Physis" title="Physis"><i>Physis</i> <span style="font-size:85%;">(nature)</span></a></li> <li><a href="/wiki/Sophia_(wisdom)" title="Sophia (wisdom)"><i>Sophia</i> <span style="font-size:85%;">(wisdom)</span></a></li> <li><a href="/wiki/Sophrosyne" title="Sophrosyne"><i>Sophrosyne</i> <span style="font-size:85%;">(temperance)</span></a></li> <li><a href="/wiki/Sage_(philosophy)" title="Sage (philosophy)"><i>Sophós</i> <span style="font-size:85%;">(sage)</span></a></li> <li><a href="/wiki/Techne" title="Techne"><i>Techne</i> <span style="font-size:85%;">(craft)</span></a></li> <li><a href="/wiki/Telos" title="Telos"><i>Telos</i> <span style="font-size:85%;">(goal)</span></a></li> <li><a href="/wiki/Thumos" title="Thumos"><i>Thumos</i> <span style="font-size:85%;">(temper)</span></a></li></ul> </div></td></tr></tbody></table></div> <div class="navbox-styles"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1129693374"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1236075235"></div><div role="navigation" class="navbox" aria-labelledby="Aristotelianism" style="padding:3px"><table class="nowraplinks hlist mw-collapsible autocollapse navbox-inner" style="border-spacing:0;background:transparent;color:inherit"><tbody><tr><th scope="col" class="navbox-title" colspan="2"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1129693374"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1239400231"><div class="navbar plainlinks hlist navbar-mini"><ul><li class="nv-view"><a href="/wiki/Template:Aristotelianism" title="Template:Aristotelianism"><abbr title="View this template">v</abbr></a></li><li class="nv-talk"><a href="/wiki/Template_talk:Aristotelianism" title="Template talk:Aristotelianism"><abbr title="Discuss this template">t</abbr></a></li><li class="nv-edit"><a href="/wiki/Special:EditPage/Template:Aristotelianism" title="Special:EditPage/Template:Aristotelianism"><abbr title="Edit this template">e</abbr></a></li></ul></div><div id="Aristotelianism" style="font-size:114%;margin:0 4em"><a href="/wiki/Aristotelianism" title="Aristotelianism">Aristotelianism</a></div></th></tr><tr><th scope="row" class="navbox-group" style="width:1%">Overview</th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Aristotle" title="Aristotle">Aristotle</a></li> <li><a href="/wiki/Term_logic" title="Term logic">Logic</a></li> <li><a href="/wiki/Lyceum_(classical)" title="Lyceum (classical)">Lyceum</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Ideas and interests</th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Active_intellect" title="Active intellect">Active intellect</a></li> <li><i><a href="/wiki/Antiperistasis" title="Antiperistasis">Antiperistasis</a></i></li> <li><i><a href="/wiki/Arete" title="Arete">Arete</a></i></li> <li><a href="/wiki/Category_of_being" class="mw-redirect" title="Category of being">Category of being</a></li> <li><i><a href="/wiki/Catharsis" title="Catharsis">Catharsis</a></i></li> <li><a href="/wiki/Correspondence_theory_of_truth" title="Correspondence theory of truth">Correspondence theory of truth</a></li> <li><a href="/wiki/Essence" title="Essence">Essence</a>–<a href="/wiki/Accident_(philosophy)" title="Accident (philosophy)">accident</a></li> <li><i><a href="/wiki/Eudaimonia" title="Eudaimonia">Eudaimonia</a></i></li> <li><a href="/wiki/Four_causes" title="Four causes">Four causes</a></li> <li><a href="/wiki/Problem_of_future_contingents" title="Problem of future contingents">Future contingents</a></li> <li><a href="/wiki/Genus%E2%80%93differentia_definition" title="Genus–differentia definition">Genus–differentia</a></li> <li><i><a href="/wiki/Hexis" title="Hexis">Hexis</a></i></li> <li><a href="/wiki/Hylomorphism" title="Hylomorphism">Hylomorphism</a></li> <li><i><a href="/wiki/Lexis_(Aristotle)" title="Lexis (Aristotle)">Lexis</a></i></li> <li><a href="/wiki/Magnanimity" title="Magnanimity">Magnanimity</a></li> <li><i><a href="/wiki/Mimesis#Aristotle" title="Mimesis">Mimesis</a></i></li> <li><i><a href="/wiki/Minima_naturalia" title="Minima naturalia">Minima naturalia</a></i></li> <li><a href="/wiki/Moderate_realism" title="Moderate realism">Moderate realism</a></li> <li><a href="/wiki/Mythos_(Aristotle)" title="Mythos (Aristotle)">Mythos</a></li> <li><i><a href="/wiki/Philia" title="Philia">Philia</a></i></li> <li><a href="/wiki/Horror_vacui_(physics)" title="Horror vacui (physics)">Horror vacui (physics)</a></li> <li><a href="/wiki/Rational_animal" title="Rational animal">Rational animal</a></li> <li><i><a href="/wiki/Phronesis" title="Phronesis">Phronesis</a></i></li> <li><a class="mw-selflink selflink">Potentiality and actuality</a></li> <li><a href="/wiki/Substance_theory" title="Substance theory">Substance theory</a> (<i><a href="/wiki/Hypokeimenon" title="Hypokeimenon">hypokeimenon</a></i>, <i><a href="/wiki/Ousia" title="Ousia">ousia</a></i>)</li> <li><a href="/wiki/Syllogism" title="Syllogism">Syllogism</a></li> <li><i><a href="/wiki/Telos" title="Telos">Telos</a></i></li> <li><a href="/wiki/Temporal_finitism" title="Temporal finitism">Temporal finitism</a></li> <li><a href="/wiki/Quiddity" title="Quiddity">Quiddity</a></li> <li><a href="/wiki/Haecceity" title="Haecceity">Haecceity</a></li> <li><a href="/wiki/Unmoved_mover" title="Unmoved mover">Unmoved mover</a></li> <li><a href="/wiki/Virtue_ethics" title="Virtue ethics">Virtue ethics</a></li> <li><a href="/wiki/Aristotelian_realist_philosophy_of_mathematics" title="Aristotelian realist philosophy of mathematics">Mathematical realism</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="/wiki/Works_of_Aristotle" title="Works of Aristotle">Works</a></th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0;font-style:italic;"><div style="padding:0 0.25em"></div><table class="nowraplinks navbox-subgroup" style="border-spacing:0"><tbody><tr><th scope="row" class="navbox-group" style="width:1%"><a href="/wiki/Organon" title="Organon">Organon</a></th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Categories_(Aristotle)" title="Categories (Aristotle)">Categories</a></li> <li><a href="/wiki/On_Interpretation" title="On Interpretation">On Interpretation</a></li> <li><a href="/wiki/Prior_Analytics" title="Prior Analytics">Prior Analytics</a></li> <li><a href="/wiki/Posterior_Analytics" title="Posterior Analytics">Posterior Analytics</a></li> <li><a href="/wiki/Topics_(Aristotle)" title="Topics (Aristotle)">Topics</a></li> <li><a href="/wiki/Sophistical_Refutations" title="Sophistical Refutations">Sophistical Refutations</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="/wiki/Aristotelian_physics" title="Aristotelian physics">Physics</a></th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Physics_(Aristotle)" title="Physics (Aristotle)">Physics</a></li> <li><a href="/wiki/On_the_Heavens" title="On the Heavens">On the Heavens</a></li> <li><a href="/wiki/On_Generation_and_Corruption" title="On Generation and Corruption">On Generation and Corruption</a></li> <li><a href="/wiki/Meteorology_(Aristotle)" title="Meteorology (Aristotle)">Meteorology</a></li> <li><a href="/wiki/On_the_Soul" title="On the Soul">On the Soul</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="/wiki/Aristotle%27s_biology" title="Aristotle's biology">On Animals</a></th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/History_of_Animals" title="History of Animals">History</a></li> <li><a href="/wiki/Parts_of_Animals" title="Parts of Animals">Parts</a></li> <li><a href="/wiki/Movement_of_Animals" title="Movement of Animals">Movement</a></li> <li><a href="/wiki/Progression_of_Animals" title="Progression of Animals">Progression</a></li> <li><a href="/wiki/Generation_of_Animals" title="Generation of Animals">Generation</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Metaphysics</th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Metaphysics_(Aristotle)" title="Metaphysics (Aristotle)">Metaphysics</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="/wiki/Aristotelian_ethics" title="Aristotelian ethics">Ethics</a> and politics</th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Nicomachean_Ethics" title="Nicomachean Ethics">Nicomachean Ethics</a></li> <li><a href="/wiki/Eudemian_Ethics" title="Eudemian Ethics">Eudemian Ethics</a></li> <li><a href="/wiki/Politics_(Aristotle)" title="Politics (Aristotle)">Politics</a></li> <li><a href="/wiki/Constitution_of_the_Athenians_(Aristotle)" title="Constitution of the Athenians (Aristotle)">Constitution of the Athenians</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Rhetoric and poetics</th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Rhetoric_(Aristotle)" title="Rhetoric (Aristotle)">Rhetoric</a></li> <li><a href="/wiki/Poetics_(Aristotle)" title="Poetics (Aristotle)">Poetics</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="/wiki/Parva_Naturalia" title="Parva Naturalia">Parva Naturalia</a></th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Sense_and_Sensibilia_(Aristotle)" title="Sense and Sensibilia (Aristotle)">Sense and Sensibilia</a></li> <li><a href="/wiki/On_Memory" title="On Memory">On Memory</a></li> <li><a href="/wiki/On_Sleep" title="On Sleep">On Sleep</a></li> <li><a href="/wiki/On_Dreams" title="On Dreams">On Dreams</a></li> <li><a href="/wiki/On_Divination_in_Sleep" title="On Divination in Sleep">On Divination in Sleep</a></li> <li><a href="/wiki/On_Length_and_Shortness_of_Life" title="On Length and Shortness of Life">On Length and Shortness of Life</a></li> <li><a href="/wiki/On_Youth,_Old_Age,_Life_and_Death,_and_Respiration" title="On Youth, Old Age, Life and Death, and Respiration">On Youth, Old Age, Life and Death, and Respiration</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Lost</th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Protrepticus_(Aristotle)" title="Protrepticus (Aristotle)">Protrepticus</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="/wiki/Pseudo-Aristotle" title="Pseudo-Aristotle">Pseudepigrapha</a></th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/On_Breath" title="On Breath">On Breath</a></li> <li><a href="/wiki/On_Colors" title="On Colors">On Colors</a></li> <li><a href="/wiki/On_Plants" title="On Plants">On Plants</a></li> <li><a href="/wiki/On_Indivisible_Lines" title="On Indivisible Lines">On Indivisible Lines</a></li> <li><a href="/wiki/On_Melissus,_Xenophanes,_and_Gorgias" title="On Melissus, Xenophanes, and Gorgias">On Melissus, Xenophanes, and Gorgias</a></li> <li><a href="/wiki/On_the_Universe" title="On the Universe">On the Universe</a></li> <li><a href="/wiki/On_Things_Heard" title="On Things Heard">On Things Heard</a></li> <li><a href="/wiki/Physiognomonics" title="Physiognomonics">Physiognomonics</a></li> <li><a href="/wiki/On_Marvellous_Things_Heard" title="On Marvellous Things Heard">On Marvellous Things Heard</a></li> <li><a href="/wiki/Mechanics_(Aristotle)" title="Mechanics (Aristotle)">Mechanics</a></li> <li><a href="/wiki/Problems_(Aristotle)" title="Problems (Aristotle)">Problems</a></li> <li><a href="/wiki/The_Situations_and_Names_of_Winds" title="The Situations and Names of Winds">The Situations and Names of Winds</a></li> <li><a href="/wiki/On_Virtues_and_Vices" title="On Virtues and Vices">On Virtues and Vices</a></li> <li><a href="/wiki/Economics_(Aristotle)" title="Economics (Aristotle)">Economics</a></li> <li><a href="/wiki/Rhetoric_to_Alexander" title="Rhetoric to Alexander">Rhetoric to Alexander</a></li> <li><a href="/wiki/Magna_Moralia" title="Magna Moralia">Magna Moralia</a></li></ul> </div></td></tr></tbody></table><div></div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Followers</th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"></div><table class="nowraplinks navbox-subgroup" style="border-spacing:0"><tbody><tr><th id="Peripatetic_school" scope="row" class="navbox-group" style="width:1%"><a href="/wiki/Peripatetic_school" title="Peripatetic school">Peripatetic school</a></th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Aristoxenus" title="Aristoxenus">Aristoxenus</a></li> <li><a href="/wiki/Clearchus_of_Soli" title="Clearchus of Soli">Clearchus of Soli</a></li> <li><a href="/wiki/Dicaearchus" title="Dicaearchus">Dicaearchus</a></li> <li><a href="/wiki/Eudemus_of_Rhodes" title="Eudemus of Rhodes">Eudemus of Rhodes</a></li> <li><a href="/wiki/Theophrastus" title="Theophrastus">Theophrastus</a></li> <li><a href="/wiki/Strato_of_Lampsacus" title="Strato of Lampsacus">Strato of Lampsacus</a></li> <li><a href="/wiki/Lyco_of_Troas" title="Lyco of Troas">Lyco of Troas</a></li> <li><a href="/wiki/Aristo_of_Ceos" title="Aristo of Ceos">Aristo of Ceos</a></li> <li><a href="/wiki/Critolaus" title="Critolaus">Critolaus</a></li> <li><a href="/wiki/Diodorus_of_Tyre" title="Diodorus of Tyre">Diodorus of Tyre</a></li> <li><a href="/wiki/Erymneus" title="Erymneus">Erymneus</a></li> <li><a href="/wiki/Andronicus_of_Rhodes" title="Andronicus of Rhodes">Andronicus of Rhodes</a></li></ul> </div></td></tr></tbody></table><div> </div><table class="nowraplinks navbox-subgroup" style="border-spacing:0"><tbody><tr><th id="Islamic_Golden_Age" scope="row" class="navbox-group" style="width:1%"><a href="/wiki/Islamic_Golden_Age" title="Islamic Golden Age">Islamic Golden Age</a></th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Al-Kindi" title="Al-Kindi">Al-Kindi</a></li> <li><a href="/wiki/Al-Farabi" title="Al-Farabi">Al-Farabi</a></li> <li><a href="/wiki/Avicenna" title="Avicenna">Avicenna</a> <ul><li><a href="/wiki/Avicennism" title="Avicennism">Avicennism</a></li></ul></li> <li><a href="/wiki/Averroes" title="Averroes">Averroes</a> <ul><li><a href="/wiki/Averroism" title="Averroism">Averroism</a></li></ul></li></ul> </div></td></tr></tbody></table><div> </div><table class="nowraplinks navbox-subgroup" style="border-spacing:0"><tbody><tr><th id="Jewish" scope="row" class="navbox-group" style="width:1%">Jewish</th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Maimonides" title="Maimonides">Maimonides</a></li></ul> </div></td></tr></tbody></table><div> </div><table class="nowraplinks navbox-subgroup" style="border-spacing:0"><tbody><tr><th id="Scholasticism" scope="row" class="navbox-group" style="width:1%"><a href="/wiki/Scholasticism" title="Scholasticism">Scholasticism</a></th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Peter_Lombard" title="Peter Lombard">Peter Lombard</a></li> <li><a href="/wiki/Albertus_Magnus" title="Albertus Magnus">Albertus Magnus</a></li> <li><a href="/wiki/Thomas_Aquinas" title="Thomas Aquinas">Thomas Aquinas</a> <ul><li><a href="/wiki/Thomism" title="Thomism">Thomism</a></li></ul></li> <li><a href="/wiki/Duns_Scotus" title="Duns Scotus">Duns Scotus</a> <ul><li><a href="/wiki/Scotism" title="Scotism">Scotism</a></li></ul></li> <li><a href="/wiki/Peter_of_Spain" title="Peter of Spain">Peter of Spain</a></li> <li><a href="/wiki/Jacopo_Zabarella" title="Jacopo Zabarella">Jacopo Zabarella</a></li> <li><a href="/wiki/Pietro_Pomponazzi" title="Pietro Pomponazzi">Pietro Pomponazzi</a></li> <li><a href="/wiki/Cesare_Cremonini_(philosopher)" title="Cesare Cremonini (philosopher)">Cesar Cremonini</a></li></ul> </div></td></tr></tbody></table><div> </div><table class="nowraplinks navbox-subgroup" style="border-spacing:0"><tbody><tr><th id="Modern" scope="row" class="navbox-group" style="width:1%">Modern</th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/John_Henry_Newman" title="John Henry Newman">Newman</a></li> <li><a href="/wiki/Friedrich_Adolf_Trendelenburg" title="Friedrich Adolf Trendelenburg">Trendelenburg</a></li> <li><a href="/wiki/Franz_Brentano" title="Franz Brentano">Brentano</a></li> <li><a href="/wiki/Mortimer_J._Adler" title="Mortimer J. Adler">Adler</a></li> <li><a href="/wiki/Philippa_Foot" title="Philippa Foot">Foot</a></li> <li><a href="/wiki/Alasdair_MacIntyre" title="Alasdair MacIntyre">MacIntyre</a></li> <li><a href="/wiki/Wolfgang_Smith" title="Wolfgang Smith">Smith</a></li> <li><a href="/wiki/Rosalind_Hursthouse" title="Rosalind Hursthouse">Hursthouse</a></li> <li><a href="/wiki/Martha_Nussbaum" title="Martha Nussbaum">Nussbaum</a></li></ul> </div></td></tr></tbody></table><div></div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Related topics</th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Transmission_of_the_Greek_Classics" title="Transmission of the Greek Classics">Transmission of the Greek Classics</a></li> <li><a href="/wiki/Plato" title="Plato">Plato</a> <ul><li><a href="/wiki/Platonism" title="Platonism">Platonism</a></li></ul></li> <li><a href="/wiki/Neoplatonism" title="Neoplatonism">Neoplatonism</a></li> <li><a href="/wiki/Commentaries_on_Aristotle" title="Commentaries on Aristotle">Commentaries on Aristotle</a></li> <li><a href="/wiki/Metabasis_paradox" title="Metabasis paradox">Metabasis paradox</a></li> <li><a href="/wiki/Aristotle%27s_views_on_women" title="Aristotle's views on women">Views on women</a></li> <li><a href="/wiki/Aristotle%27s_wheel_paradox" title="Aristotle's wheel paradox">Wheel paradox</a></li></ul> </div></td></tr><tr><td class="navbox-abovebelow" colspan="2"><div> <ul><li><span class="noviewer" typeof="mw:File"><span title="Category"><img alt="" src="//upload.wikimedia.org/wikipedia/en/thumb/9/96/Symbol_category_class.svg/16px-Symbol_category_class.svg.png" decoding="async" width="16" height="16" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/en/thumb/9/96/Symbol_category_class.svg/23px-Symbol_category_class.svg.png 1.5x, //upload.wikimedia.org/wikipedia/en/thumb/9/96/Symbol_category_class.svg/31px-Symbol_category_class.svg.png 2x" data-file-width="180" data-file-height="185" /></span></span> <a href="/wiki/Category:Aristotle" title="Category:Aristotle">Category</a></li> <li><span class="nowrap"><span class="noviewer" typeof="mw:File"><span><img alt="" src="//upload.wikimedia.org/wikipedia/commons/thumb/c/cd/Socrates.png/10px-Socrates.png" decoding="async" width="10" height="16" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/c/cd/Socrates.png/15px-Socrates.png 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/c/cd/Socrates.png/21px-Socrates.png 2x" data-file-width="326" data-file-height="500" /></span></span> </span><a href="/wiki/Portal:Philosophy" title="Portal:Philosophy">Philosophy portal</a></li></ul> </div></td></tr></tbody></table></div>    </div><noscript><img src="https://login.wikimedia.org/wiki/Special:CentralAutoLogin/start?type=1x1" alt="" width="1" height="1" style="border: none; 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