Aristotle: The Complete Works - Aristotle

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come to be and are by nature. And since ‘nature’ means two things, the matter and the form, of which the latter is the end, and since all the rest is for the sake of the end, the form must be the cause in the sense of ‘that for the sake of which’.

      Now mistakes come to pass even in the operations of art: the grammarian makes a mistake in writing and the doctor pours out the wrong dose. Hence clearly mistakes are possible in the operations of nature also. If then in art there are cases in which what is rightly produced serves a purpose, and if where mistakes occur there was a purpose in what was attempted, only it was not attained, so must it be also in natural products, and monstrosities will be failures in the purposive effort. Thus in the original combinations the ‘ox-progeny’ if they failed to reach a determinate end must have arisen through the corruption of some principle corresponding to what is now the seed.

      Further, seed must have come into being first, and not straightway the animals: the words ‘whole-natured first… ’ must have meant seed.

      Again, in plants too we find the relation of means to end, though the degree of organization is less. Were there then in plants also ‘olive-headed vine-progeny’, like the ‘man-headed ox-progeny’, or not? An absurd suggestion; yet there must have been, if there were such things among animals.

      Moreover, among the seeds anything must have come to be at random. But the person who asserts this entirely does away with ‘nature’ and what exists ‘by nature’. For those things are natural which, by a continuous movement originated from an internal principle, arrive at some completion: the same completion is not reached from every principle; nor any chance completion, but always the tendency in each is towards the same end, if there is no impediment.

      The end and the means towards it may come about by chance. We say, for instance, that a stranger has come by chance, paid the ransom, and gone away, when he does so as if he had come for that purpose, though it was not for that that he came. This is incidental, for chance is an incidental cause, as I remarked before. But when an event takes place always or for the most part, it is not incidental or by chance. In natural products the sequence is invariable, if there is no impediment.

      It is absurd to suppose that purpose is not present because we do not observe the agent deliberating. Art does not deliberate. If the ship-building art were in the wood, it would produce the same results by nature. If, therefore, purpose is present in art, it is present also in nature. The best illustration is a doctor doctoring himself: nature is like that.

      It is plain then that nature is a cause, a cause that operates for a purpose.

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      As regards what is ‘of necessity’, we must ask whether the necessity is ‘hypothetical’, or ‘simple’ as well. The current view places what is of necessity in the process of production, just as if one were to suppose that the wall of a house necessarily comes to be because what is heavy is naturally carried downwards and what is light to the top, wherefore the stones and foundations take the lowest place, with earth above because it is lighter, and wood at the top of all as being the lightest. Whereas, though the wall does not come to be without these, it is not due to these, except as its material cause: it comes to be for the sake of sheltering and guarding certain things. Similarly in all other things which involve production for an end; the product cannot come to be without things which have a necessary nature, but it is not due to these (except as its material); it comes to be for an end. For instance, why is a saw such as it is? To effect so-and-so and for the sake of so-and-so. This end, however, cannot be realized unless the saw is made of iron. It is, therefore, necessary for it to be of iron, it we are to have a saw and perform the operation of sawing. What is necessary then, is necessary on a hypothesis; it is not a result necessarily determined by antecedents. Necessity is in the matter, while ‘that for the sake of which’ is in the definition.

      Necessity in mathematics is in a way similar to necessity in things which come to be through the operation of nature. Since a straight line is what it is, it is necessary that the angles of a triangle should equal two right angles. But not conversely; though if the angles are not equal to two right angles, then the straight line is not what it is either. But in things which come to be for an end, the reverse is true. If the end is to exist or does exist, that also which precedes it will exist or does exist; otherwise just as there, if-the conclusion is not true, the premiss will not be true, so here the end or ‘that for the sake of which’ will not exist. For this too is itself a starting-point, but of the reasoning, not of the action; while in mathematics the starting-point is the starting-point of the reasoning only, as there is no action. If then there is to be a house, such-and-such things must be made or be there already or exist, or generally the matter relative to the end, bricks and stones if it is a house. But the end is not due to these except as the matter, nor will it come to exist because of them. Yet if they do not exist at all, neither will the house, or the saw-the former in the absence of stones, the latter in the absence of iron-just as in the other case the premisses will not be true, if the angles of the triangle are not equal to two right angles.

      The necessary in nature, then, is plainly what we call by the name of matter, and the changes in it. Both causes must be stated by the physicist, but especially the end; for that is the cause of the matter, not vice versa; and the end is ‘that for the sake of which’, and the beginning starts from the definition or essence; as in artificial products, since a house is of such-and-such a kind, certain things must necessarily come to be or be there already, or since health is this, these things must necessarily come to be or be there already. Similarly if man is this, then these; if these, then those. Perhaps the necessary is present also in the definition. For if one defines the operation of sawing as being a certain kind of dividing, then this cannot come about unless the saw has teeth of a certain kind; and these cannot be unless it is of iron. For in the definition too there are some parts that are, as it were, its matter.

      Physics, Book III

      Translated by R. P. Hardie and R. K. Gaye

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      Nature has been defined as a ‘principle of motion and change’, and it is the subject of our inquiry. We must therefore see that we understand the meaning of ‘motion’; for if it were unknown, the meaning of ‘nature’ too would be unknown.

      When we have determined the nature of motion, our next task will be to attack in the same way the terms which are involved in it. Now motion is supposed to belong to the class of things which are continuous; and the infinite presents itself first in the continuous-that is how it comes about that ‘infinite’ is often used in definitions of the continuous (’what is infinitely divisible is continuous’). Besides these, place, void, and time are thought to be necessary conditions of motion.

      Clearly, then, for these reasons and also because the attributes mentioned are common to, and coextensive with, all the objects of our science, we must first take each of them in hand and discuss it. For the investigation of special attributes comes after that of the common attributes.

      To begin then, as we said, with motion.

      We may start by distinguishing (1) what exists in a state of fulfilment only, (2) what exists as potential, (3) what exists as potential and also in fulfilment-one being a ‘this’, another ‘so much’, a third ‘such’, and similarly in each of the other modes of the predication of being.

      Further, the word ‘relative’ is used with reference to (1) excess and defect, (2) agent and patient and generally what can move and what can be moved. For ‘what can cause movement’ is relative to ‘what can be moved’, and vice versa.

      Again, there is no such thing as motion over and above the things. It is always with respect to substance or to quantity or to quality or to place that

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