By David Bradshaw
Winner of the magazine of the background of Ideas's Morris D. Forkosch prize This ebook strains the improvement thought of God and the connection among God's being and task from Aristotle, during the pagan Neoplatonists, to thinkers equivalent to Augustine, Boethius, and Aquinas (in the West) and Dionysius the Areopagite, Maximus the Confessor, and Gregory Palamas (in the East). The resulst is a comparative historical past of philosophical concept within the halves of Christendom, supplying a philosophical backdrop to the schism among the japanese and Western church buildings.
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Additional resources for Aristotle East and West: Metaphysics and the Division of Christendom
For that for the sake of which a thing is, is its principle, and the becoming is for the sake of the end; and the actuality is the end, and it is for the sake of this that the potentiality is acquired. (1050a4–10) This is clearly an allusion to the second of our two possible meanings. Aristotle is not saying that men could exist without boys, or human beings without seed, but that in each case the latter characterizes an earlier stage of development and exists for the sake of the former. He goes on to give several instances of how actuality is prior to potency in this sense, including motion, activity, and form, each relative to its appropriate dunamis.
Are this kinetic activity and the activity of contemplation supposed to be the same? If so, how? Or 4 Hence, incidentally, this statement need not be taken (as is sometimes claimed) as a return to the theory of Nic. Eth. vii that pleasure is an activity. Aristotle could well have written it while holding that in general pleasure “completes” or “follows” activity (as he does in Nic. Eth. 4–5); the Prime Mover is simply an exception to this formula, for one cannot distinguish within it separate stages of activity and completion.
15 12 13 14 15 In the ﬁnal clause I follow the manuscript reading, as does the Oxford translation. T. emends d aËt¼n to di ì aËtoÓ, but this is clearly unwarranted in light of 430a2–9 (to be discussed below), not to mention aËt¼n d noe± ¾ noÓv in the passage from Met. 7. The several allusions to the identity later in the De Anima are to the intellect in second act (430a4, 431b17; cf. 430a20, 431a1). The phrase is from Michael Wedin, Mind and Imagination in Aristotle (New Haven and London, 1988), 243.