Authors/Aristotle/metaphysics/l9/c7 - Revision history

Edward Ockham: /* Chapter 7 */

2015-02-21T22:59:41Z

Chapter 7

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	==Chapter 7==		==Chapter 7==
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	\|~~<span id=c7></span>Quando autem potentia est unumquodque et quando {{a\|bk1049a1\|↵}} non~~, ~~determinandum . Non enim quandocumque~~: ~~ut terra, ergone est potentia homo? Aut non, sed magis cum iam fiat sperma. Sed neque hoc simpliciter forsan~~. Quemadmodum igitur nec a medicativa omne utique sanabitur nec a for{{a\|bk1049a5\|↵}}tuna, sed est aliquid quod possibile est, et hoc est sanum potentia. Terminus autem eius quod ab intellectu actu fit ex potentia ente: quando volitum fit nullo exteriorum prohibente; ~~ibi autem in eo quod sanatur: quando nihil prohibet eorum quae in ipso. Similiter autem potentia et domus; si {{a\|bk1049a10\|↵}} nihil prohibeat eorum quae * in hiis et materia fieri domum~~, {{p\|187}} nec est quod oporteat adici aut removeri aut permutari: hoc * domus potentia. Et in aliis similiter quorumcumque extrinsecus principium est generationis. Et quorumcumque etiam in ipso habente: quaecumque nullo exteriorum impediente erunt per ipsum. Quale sperma nondum; oportet enim in alio et {{a\|bk1049a15\|↵}} permutari. Quando vero iam per suum principium est tale, ~~iam hoc est potentia. Illa vero altero egent principio, ut terra nondum est statua potentia~~; ~~permutata enim erit es.~~		\|πότε δὲ δυνάμει ἔστιν ἕκαστον καὶ πότε οὔ, διοριστέον: οὐ γὰρ ὁποτεοῦν. [1049α] [1] οἷον ἡ γῆ ἆρ᾽ ἐστὶ δυνάμει ἄνθρωπος; ἢ οὔ, ἀλλὰ μᾶλλον ὅταν ἤδη γένηται σπέρμα, καὶ οὐδὲ τότε ἴσως;

	\|'''Chapter 7'''. <span id=~~jp774~~></span>What, and what kind of thing, the actual is, may be taken as explained by these and similar considerations. But we must distinguish when a thing exists potentially and when it does not; for it is not at any and every time. ['''49a'''] E.g. is earth potentially a man? No-but rather when it has already become seed, and perhaps not even then. It is just as it is with being healed; not everything can be healed by the medical art or by luck, but there is a certain kind of thing which is capable of it, and only this is potentially healthy. And (1) the delimiting mark of that which as a result of thought comes to exist in complete reality from having existed potentially is that if the agent has willed it it comes to pass if nothing external hinders, while the condition on the other side-viz. in that which is healed-is that nothing in it hinders the result. It is on similar terms that we have what is potentially a house; if nothing in the thing acted on-i.e. in the matter-prevents it from becoming a house, and if there is nothing which must be added or taken away or changed, this is potentially a house; and the same is true of all other things the source of whose becoming is external. And (2) in the cases in which the source of the becoming is in the very thing which comes to be, a thing is potentially all those things which it will be of itself if nothing external hinders it. E.g. the seed is not yet potentially a man; for it must be deposited in something other than itself and undergo a change. But when through its own motive principle it has already got such and such attributes, in this state it is already potentially a man; while in the former state it needs another motive principle, just as earth is not yet potentially a statue (for it must first change in order to become brass.)		\|<span id=c7></span> Quod quidem igitur * actu et quid est et quale, ex hiis et similibus manifestum erit nobis. Quando autem potentia est unumquodque et quando {{a\|bk1049a1\|↵}} non, determinandum *. Non enim quandocumque: ut terra, ergone est potentia homo? Aut non, sed magis cum iam fiat sperma. Sed neque hoc simpliciter forsan.

			\|'''Chapter 7'''. <span id=jp773></span>What, and what kind of thing, the actual is, may be taken as explained by these and similar considerations. But we must distinguish when a thing exists potentially and when it does not; for it is not at any and every time. ['''49a'''] E.g. is earth potentially a man? No-but rather when it has already become seed, and perhaps not even then.

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			\|ὥσπερ οὖν οὐδ᾽ ὑπὸ ἰατρικῆς ἅπαν ἂν ὑγιασθείη οὐδ᾽ ἀπὸ τύχης, ἀλλ᾽ ἔστι τι ὃ δυνατόν ἐστι, καὶ τοῦτ᾽ ἔστιν [5] ὑγιαῖνον δυνάμει. ὅρος δὲ τοῦ μὲν ἀπὸ διανοίας ἐντελεχείᾳ γιγνομένου ἐκ τοῦ δυνάμει ὄντος, ὅταν βουληθέντος γίγνηται μηθενὸς κωλύοντος τῶν ἐκτός, ἐκεῖ δ᾽ ἐν τῷ ὑγιαζομένῳ, ὅταν μηθὲν κωλύῃ τῶν ἐν αὐτῷ: ὁμοίως δὲ δυνάμει καὶ οἰκία: εἰ μηθὲν κωλύει τῶν ἐν τούτῳ καὶ τῇ [10] ὕλῃ τοῦ γίγνεσθαι οἰκίαν, οὐδ᾽ ἔστιν ὃ δεῖ προσγενέσθαι ἢ ἀπογενέσθαι ἢ μεταβαλεῖν, τοῦτο δυνάμει οἰκία: καὶ ἐπὶ τῶν ἄλλων ὡσαύτως ὅσων ἔξωθεν ἡ ἀρχὴ τῆς γενέσεως. καὶ ὅσων δὴ ἐν αὐτῷ τῷ ἔχοντι, ὅσα μηθενὸς τῶν ἔξωθεν ἐμποδίζοντος ἔσται δι᾽ αὐτοῦ: οἷον τὸ σπέρμα οὔπω (δεῖ γὰρ [15] ἐν ἄλλῳ <πεσεῖν> καὶ μεταβάλλειν), ὅταν δ᾽ ἤδη διὰ τῆς αὑτοῦ ἀρχῆς ᾖ τοιοῦτον, ἤδη τοῦτο δυνάμει: ἐκεῖνο δὲ ἑτέρας ἀρχῆς δεῖται, ὥσπερ ἡ γῆ οὔπω ἀνδριὰς δυνάμει (μεταβαλοῦσα γὰρ ἔσται χαλκός).

			\|Quemadmodum igitur nec a medicativa omne utique sanabitur nec a for{{a\|bk1049a5\|↵}}tuna, sed est aliquid quod possibile est, et hoc est sanum potentia. Terminus autem eius quod ab intellectu actu fit ex potentia ente: quando volitum fit nullo exteriorum prohibente; ibi autem in eo quod sanatur: quando nihil prohibet eorum quae * in ipso. Similiter autem potentia et domus; si {{a\|bk1049a10\|↵}} nihil prohibeat eorum quae * in hiis et materia fieri domum, {{p\|187}} nec est quod oporteat adici aut removeri aut permutari: hoc * domus potentia. Et in aliis similiter quorumcumque extrinsecus principium est generationis. Et quorumcumque etiam in ipso habente: quaecumque nullo exteriorum impediente erunt per ipsum. Quale sperma nondum; oportet enim in alio et {{a\|bk1049a15\|↵}} permutari. Quando vero iam per suum principium est tale, iam hoc est potentia. Illa vero altero egent principio, ut terra nondum est statua potentia; permutata enim erit es.

			\|<span id=jp774></span>It is just as it is with being healed; not everything can be healed by the medical art or by luck, but there is a certain kind of thing which is capable of it, and only this is potentially healthy. And (1) the delimiting mark of that which as a result of thought comes to exist in complete reality from having existed potentially is that if the agent has willed it it comes to pass if nothing external hinders, while the condition on the other side-viz. in that which is healed-is that nothing in it hinders the result. It is on similar terms that we have what is potentially a house; if nothing in the thing acted on-i.e. in the matter-prevents it from becoming a house, and if there is nothing which must be added or taken away or changed, this is potentially a house; and the same is true of all other things the source of whose becoming is external. And (2) in the cases in which the source of the becoming is in the very thing which comes to be, a thing is potentially all those things which it will be of itself if nothing external hinders it. E.g. the seed is not yet potentially a man; for it must be deposited in something other than itself and undergo a change. But when through its own motive principle it has already got such and such attributes, in this state it is already potentially a man; while in the former state it needs another motive principle, just as earth is not yet potentially a statue (for it must first change in order to become brass.)

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			\|ἔοικε δὲ ὃ λέγομεν εἶναι οὐ τόδε ἀλλ᾽ ἐκείνινον—οἷον τὸ κιβώτιον οὐ ξύλον ἀλλὰ ξύλινον, [20] οὐδὲ τὸ ξύλον γῆ ἀλλὰ γήϊνον, πάλιν ἡ γῆ εἰ οὕτως μὴ ἄλλο ἀλλὰ ἐκείνινον—ἀεὶ ἐκεῖνο δυνάμει ἁπλῶς τὸ ὕστερόν ἐστιν. οἷον τὸ κιβώτιον οὐ γήϊνον οὐδὲ γῆ ἀλλὰ ξύλινον: τοῦτο γὰρ δυνάμει κιβώτιον καὶ ὕλη κιβωτίου αὕτη, ἁπλῶς μὲν τοῦ ἁπλῶς τουδὶ δὲ τοδὶ τὸ ξύλον. εἰ δέ τί ἐστι πρῶτον [25] ὃ μηκέτι κατ᾽ ἄλλο λέγεται ἐκείνινον, τοῦτο πρώτη ὕλη: οἷον εἰ ἡ γῆ ἀερίνη, ὁ δ᾽ ἀὴρ μὴ πῦρ ἀλλὰ πύρινος, τὸ πῦρ ὕλη πρώτη οὐ τόδε τι οὖσα. τούτῳ γὰρ διαφέρει τὸ καθ᾽ οὗ καὶ τὸ ὑποκείμενον, τῷ εἶναι τόδε τι ἢ μὴ εἶναι: οἷον τοῖς πάθεσι τὸ ὑποκείμενον ἄνθρωπος καὶ [30] σῶμα καὶ ψυχή, πάθος δὲ τὸ μουσικὸν καὶ λευκόν

	\|Videtur autem quod dicimus esse non hoc sed illinum, ut archa non lignum sed lignea, nec lignum terra sed ter{{a\|bk1049a20\|↵}}reum, iterum terra si sic non aliud sed illinum. Semper illud potentia simpliciter quod posterius est, ut archa non terrea nec terra sed lignea. Hoc enim potentia archa et materia arche haec, simpliciter quidem ipsius simpliciter, huius vero hoc lignum. Si vero aliquid est primum quod non adhuc de alio {{a\|bk1049a25\|↵}} dicitur illinum, hoc prima materia est; ut si terra aerea est et aer non ignis sed igneus, ignis est prima materia, hoc aliquid existens. In hoc enim differt universale et subiectum: per esse hoc aliquid aut non; ut puta passionibus quod subicitur homo et corpus et anima, passio autem * musicum et album.		\|Videtur autem quod dicimus esse non hoc sed illinum, ut archa non lignum sed lignea, nec lignum terra sed ter{{a\|bk1049a20\|↵}}reum, iterum terra si sic non aliud sed illinum. Semper illud potentia simpliciter quod posterius est, ut archa non terrea nec terra sed lignea. Hoc enim potentia archa et materia arche haec, simpliciter quidem ipsius simpliciter, huius vero hoc lignum. Si vero aliquid est primum quod non adhuc de alio {{a\|bk1049a25\|↵}} dicitur illinum, hoc prima materia est; ut si terra aerea est et aer non ignis sed igneus, ignis est prima materia, hoc aliquid existens. In hoc enim differt universale et subiectum: per esse hoc aliquid aut non; ut puta passionibus quod subicitur homo et corpus et anima, passio autem * musicum et album.

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			\| (λέγεται δὲ τῆς μουσικῆς ἐγγενομένης ἐκεῖνο οὐ μουσικὴ ἀλλὰ μουσικόν, καὶ οὐ λευκότης ὁ ἄνθρωπος ἀλλὰ λευκόν, οὐδὲ βάδισις ἢ κίνησις ἀλλὰ βαδίζον ἢ κινούμενον, ὡς τὸ ἐκείνινον):

	\|{{a\|bk1049a30\|↵}} dicitur autem musica adveniente illud non musica sed musicum, et non albedo * homo sed album, nec ambulatio aut motus sed ambulans aut motum, ut illinum.		\|{{a\|bk1049a30\|↵}} dicitur autem musica adveniente illud non musica sed musicum, et non albedo * homo sed album, nec ambulatio aut motus sed ambulans aut motum, ut illinum.

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			\|ὅσα μὲν οὖν οὕτω, τὸ ἔσχατον οὐσία: ὅσα δὲ μὴ [35] οὕτως ἀλλ᾽ εἶδός τι καὶ τόδε τι τὸ κατηγορούμενον, τὸ ἔσχατον ὕλη καὶ οὐσία ὑλική. καὶ ὀρθῶς δὴ συμβαίνει τὸ ἐκείνινον λέγεσθαι κατὰ τὴν ὕλην καὶ τὰ πάθη: [1049β] [1] ἄμφω γὰρ ἀόριστα. πότε μὲν οὖν λεκτέον δυνάμει καὶ πότε οὔ, εἴρηται.

	\|Quaecumque quidem igitur sic, ultimum substantia; quaecumque vero non sic sed {{a\|bk1049a35\|↵}} species quaedam et hoc aliquid quod predicatur, ultimum materia et substantia materialis. Et recte itaque accidit illinum {{a\|bk1049b1\|↵}} dici secundum materiam et passiones; ambo namque indeterminata. Quando quidem igitur dicendum est potentia et quando non, dictum est.		\|Quaecumque quidem igitur sic, ultimum substantia; quaecumque vero non sic sed {{a\|bk1049a35\|↵}} species quaedam et hoc aliquid quod predicatur, ultimum materia et substantia materialis. Et recte itaque accidit illinum {{a\|bk1049b1\|↵}} dici secundum materiam et passiones; ambo namque indeterminata. Quando quidem igitur dicendum est potentia et quando non, dictum est.

	\|<span id=jp777></span>Wherever this is so, then, the ultimate subject is a substance; but when this is not so but the predicate is a form and a ''this'' , the ultimate subject is matter and material substance. And it is only right that ''thaten'' should be used with reference both to the matter ['''49b'''] and to the accidents; for both are indeterminates. We have stated, then, when a thing is to be said to exist potentially and when it is not.		\|<span id=jp777></span>Wherever this is so, then, the ultimate subject is a substance; but when this is not so but the predicate is a form and a ''this'' , the ultimate subject is matter and material substance. And it is only right that ''thaten'' should be used with reference both to the matter ['''49b'''] and to the accidents; for both are indeterminates. We have stated, then, when a thing is to be said to exist potentially and when it is not.

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	==Notes==		==Notes==
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Edward Ockham: Text replace - "{{bk\|(.*)}}" to "{{a|bk$1|↵}}"

2014-03-13T11:34:42Z

Text replace - "{{bk\|(.*)}}" to "{{a|bk$1|↵}}"

Edward Ockham: Created page with "==Chapter 7== {| border=1 cellpadding=10 !valign = top width=45%|Latin !valign = top width=55%|English |- valign = top |Quando autem potentia est unumquodque e..."

2014-03-10T22:57:35Z

Created page with "==Chapter 7== {| border=1 cellpadding=10 !valign = top width=45%|Latin !valign = top width=55%|English |- valign = top |Quando autem potentia est unumquodque e..."

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==Chapter 7==
{| border=1 cellpadding=10
!valign = top width=45%|Latin
!valign = top width=55%|English
|- valign = top
|Quando autem potentia est unumquodque et quando {{bk|1049a1}} non, determinandum *. Non enim quandocumque: ut terra, ergone est potentia homo? Aut non, sed magis cum iam fiat sperma. Sed neque hoc simpliciter forsan. Quemadmodum igitur nec a medicativa omne utique sanabitur nec a for{{bk|1049a5}}tuna, sed est aliquid quod possibile est, et hoc est sanum potentia. Terminus autem eius quod ab intellectu actu fit ex potentia ente: quando volitum fit nullo exteriorum prohibente; ibi autem in eo quod sanatur: quando nihil prohibet eorum quae * in ipso. Similiter autem potentia et domus; si {{bk|1049a10}} nihil prohibeat eorum quae * in hiis et materia fieri domum, {{p|187}} nec est quod oporteat adici aut removeri aut permutari: hoc * domus potentia. Et in aliis similiter quorumcumque extrinsecus principium est generationis. Et quorumcumque etiam in ipso habente: quaecumque nullo exteriorum impediente erunt per ipsum. Quale sperma nondum; oportet enim in alio et {{bk|1049a15}} permutari. Quando vero iam per suum principium est tale, iam hoc est potentia. Illa vero altero egent principio, ut terra nondum est statua potentia; permutata enim erit es.

|'''Chapter 7'''. What, and what kind of thing, the actual is, may be taken as explained by these and similar considerations. But we must distinguish when a thing exists potentially and when it does not; for it is not at any and every time. ['''49a'''] E.g. is earth potentially a man? No-but rather when it has already become seed, and perhaps not even then. It is just as it is with being healed; not everything can be healed by the medical art or by luck, but there is a certain kind of thing which is capable of it, and only this is potentially healthy. And (1) the delimiting mark of that which as a result of thought comes to exist in complete reality from having existed potentially is that if the agent has willed it it comes to pass if nothing external hinders, while the condition on the other side-viz. in that which is healed-is that nothing in it hinders the result. It is on similar terms that we have what is potentially a house; if nothing in the thing acted on-i.e. in the matter-prevents it from becoming a house, and if there is nothing which must be added or taken away or changed, this is potentially a house; and the same is true of all other things the source of whose becoming is external. And (2) in the cases in which the source of the becoming is in the very thing which comes to be, a thing is potentially all those things which it will be of itself if nothing external hinders it. E.g. the seed is not yet potentially a man; for it must be deposited in something other than itself and undergo a change. But when through its own motive principle it has already got such and such attributes, in this state it is already potentially a man; while in the former state it needs another motive principle, just as earth is not yet potentially a statue (for it must first change in order to become brass.)

|- valign = top
|Videtur autem quod dicimus esse non hoc sed illinum, ut archa non lignum sed lignea, nec lignum terra sed ter{{bk|1049a20}}reum, iterum terra si sic non aliud sed illinum. Semper illud potentia simpliciter quod posterius est, ut archa non terrea nec terra sed lignea. Hoc enim potentia archa et materia arche haec, simpliciter quidem ipsius simpliciter, huius vero hoc lignum. Si vero aliquid est primum quod non adhuc de alio {{bk|1049a25}} dicitur illinum, hoc prima materia est; ut si terra aerea est et aer non ignis sed igneus, ignis est prima materia, hoc aliquid existens. In hoc enim differt universale et subiectum: per esse hoc aliquid aut non; ut puta passionibus quod subicitur homo et corpus et anima, passio autem * musicum et album.

|It seems that when we call a thing not something else but ''thaten'' -e.g. a casket is not ''wood'' but ''wooden'' , and wood is not ''earth'' but ''earthen'' , and again earth will illustrate our point if it is similarly not something else but ''thaten'' -that other thing is always potentially (in the full sense of that word) the thing which comes after it in this series. E.g. a casket is not ''earthen'' nor ''earth'' , but ''wooden'' ; for this is potentially a casket and this is the matter of a casket, wood in general of a casket in general, and this particular wood of this particular casket. And if there is a first thing, which is no longer, in reference to something else, called ''thaten'' , this is prime matter; e.g. if earth is ''airy'' and air is not ''fire'' but ''fiery'' , fire is prime matter, which is not a ''this'' . For the subject or substratum is differentiated by being a ''this'' or not being one; i.e. the substratum of modifications is, e.g. a man, i.e. a body and a soul, while the modification is ''musical'' or ''pale'' .

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|{{bk|1049a30}} dicitur autem musica adveniente illud non musica sed musicum, et non albedo * homo sed album, nec ambulatio aut motus sed ambulans aut motum, ut illinum.

| (The subject is called, when music comes to be present in it, not ''music'' but ''musical'' , and the man is not ''paleness'' but ''pale'' , and not ''ambulation'' or ''movement'' but ''walking'' or ''moving'' ,-which is akin to the ''thaten'' .)

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|Quaecumque quidem igitur sic, ultimum substantia; quaecumque vero non sic sed {{bk|1049a35}} species quaedam et hoc aliquid quod predicatur, ultimum materia et substantia materialis. Et recte itaque accidit illinum {{bk|1049b1}} dici secundum materiam et passiones; ambo namque indeterminata. Quando quidem igitur dicendum est potentia et quando non, dictum est.

|Wherever this is so, then, the ultimate subject is a substance; but when this is not so but the predicate is a form and a ''this'' , the ultimate subject is matter and material substance. And it is only right that ''thaten'' should be used with reference both to the matter ['''49b'''] and to the accidents; for both are indeterminates. We have stated, then, when a thing is to be said to exist potentially and when it is not.

|}<noinclude>
==Notes==
{{reflist}}
</noinclude>

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	\|<span id=c7></span>Quando autem potentia est unumquodque et quando {{bk\|~~1049a1~~}} non, determinandum . Non enim quandocumque: ut terra, ergone est potentia homo? Aut non, sed magis cum iam fiat sperma. Sed neque hoc simpliciter forsan. Quemadmodum igitur nec a medicativa omne utique sanabitur nec a for{{bk\|~~1049a5~~}}tuna, sed est aliquid quod possibile est, et hoc est sanum potentia. Terminus autem eius quod ab intellectu actu fit ex potentia ente: quando volitum fit nullo exteriorum prohibente; ibi autem in eo quod sanatur: quando nihil prohibet eorum quae in ipso. Similiter autem potentia et domus; si {{bk\|~~1049a10~~}} nihil prohibeat eorum quae * in hiis et materia fieri domum, {{p\|187}} nec est quod oporteat adici aut removeri aut permutari: hoc * domus potentia. Et in aliis similiter quorumcumque extrinsecus principium est generationis. Et quorumcumque etiam in ipso habente: quaecumque nullo exteriorum impediente erunt per ipsum. Quale sperma nondum; oportet enim in alio et {{bk\|~~1049a15~~}} permutari. Quando vero iam per suum principium est tale, iam hoc est potentia. Illa vero altero egent principio, ut terra nondum est statua potentia; permutata enim erit es.		\|<span id=c7></span>Quando autem potentia est unumquodque et quando {{a\|bk1049a1\|↵}} non, determinandum . Non enim quandocumque: ut terra, ergone est potentia homo? Aut non, sed magis cum iam fiat sperma. Sed neque hoc simpliciter forsan. Quemadmodum igitur nec a medicativa omne utique sanabitur nec a for{{a\|bk1049a5\|↵}}tuna, sed est aliquid quod possibile est, et hoc est sanum potentia. Terminus autem eius quod ab intellectu actu fit ex potentia ente: quando volitum fit nullo exteriorum prohibente; ibi autem in eo quod sanatur: quando nihil prohibet eorum quae in ipso. Similiter autem potentia et domus; si {{a\|bk1049a10\|↵}} nihil prohibeat eorum quae * in hiis et materia fieri domum, {{p\|187}} nec est quod oporteat adici aut removeri aut permutari: hoc * domus potentia. Et in aliis similiter quorumcumque extrinsecus principium est generationis. Et quorumcumque etiam in ipso habente: quaecumque nullo exteriorum impediente erunt per ipsum. Quale sperma nondum; oportet enim in alio et {{a\|bk1049a15\|↵}} permutari. Quando vero iam per suum principium est tale, iam hoc est potentia. Illa vero altero egent principio, ut terra nondum est statua potentia; permutata enim erit es.

	\|'''Chapter 7'''. <span id=jp774></span>What, and what kind of thing, the actual is, may be taken as explained by these and similar considerations. But we must distinguish when a thing exists potentially and when it does not; for it is not at any and every time. ['''49a'''] E.g. is earth potentially a man? No-but rather when it has already become seed, and perhaps not even then. It is just as it is with being healed; not everything can be healed by the medical art or by luck, but there is a certain kind of thing which is capable of it, and only this is potentially healthy. And (1) the delimiting mark of that which as a result of thought comes to exist in complete reality from having existed potentially is that if the agent has willed it it comes to pass if nothing external hinders, while the condition on the other side-viz. in that which is healed-is that nothing in it hinders the result. It is on similar terms that we have what is potentially a house; if nothing in the thing acted on-i.e. in the matter-prevents it from becoming a house, and if there is nothing which must be added or taken away or changed, this is potentially a house; and the same is true of all other things the source of whose becoming is external. And (2) in the cases in which the source of the becoming is in the very thing which comes to be, a thing is potentially all those things which it will be of itself if nothing external hinders it. E.g. the seed is not yet potentially a man; for it must be deposited in something other than itself and undergo a change. But when through its own motive principle it has already got such and such attributes, in this state it is already potentially a man; while in the former state it needs another motive principle, just as earth is not yet potentially a statue (for it must first change in order to become brass.)		\|'''Chapter 7'''. <span id=jp774></span>What, and what kind of thing, the actual is, may be taken as explained by these and similar considerations. But we must distinguish when a thing exists potentially and when it does not; for it is not at any and every time. ['''49a'''] E.g. is earth potentially a man? No-but rather when it has already become seed, and perhaps not even then. It is just as it is with being healed; not everything can be healed by the medical art or by luck, but there is a certain kind of thing which is capable of it, and only this is potentially healthy. And (1) the delimiting mark of that which as a result of thought comes to exist in complete reality from having existed potentially is that if the agent has willed it it comes to pass if nothing external hinders, while the condition on the other side-viz. in that which is healed-is that nothing in it hinders the result. It is on similar terms that we have what is potentially a house; if nothing in the thing acted on-i.e. in the matter-prevents it from becoming a house, and if there is nothing which must be added or taken away or changed, this is potentially a house; and the same is true of all other things the source of whose becoming is external. And (2) in the cases in which the source of the becoming is in the very thing which comes to be, a thing is potentially all those things which it will be of itself if nothing external hinders it. E.g. the seed is not yet potentially a man; for it must be deposited in something other than itself and undergo a change. But when through its own motive principle it has already got such and such attributes, in this state it is already potentially a man; while in the former state it needs another motive principle, just as earth is not yet potentially a statue (for it must first change in order to become brass.)

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	\|Videtur autem quod dicimus esse non hoc sed illinum, ut archa non lignum sed lignea, nec lignum terra sed ter{{bk\|~~1049a20~~}}reum, iterum terra si sic non aliud sed illinum. Semper illud potentia simpliciter quod posterius est, ut archa non terrea nec terra sed lignea. Hoc enim potentia archa et materia arche haec, simpliciter quidem ipsius simpliciter, huius vero hoc lignum. Si vero aliquid est primum quod non adhuc de alio {{bk\|~~1049a25~~}} dicitur illinum, hoc prima materia est; ut si terra aerea est et aer non ignis sed igneus, ignis est prima materia, hoc aliquid existens. In hoc enim differt universale et subiectum: per esse hoc aliquid aut non; ut puta passionibus quod subicitur homo et corpus et anima, passio autem * musicum et album.		\|Videtur autem quod dicimus esse non hoc sed illinum, ut archa non lignum sed lignea, nec lignum terra sed ter{{a\|bk1049a20\|↵}}reum, iterum terra si sic non aliud sed illinum. Semper illud potentia simpliciter quod posterius est, ut archa non terrea nec terra sed lignea. Hoc enim potentia archa et materia arche haec, simpliciter quidem ipsius simpliciter, huius vero hoc lignum. Si vero aliquid est primum quod non adhuc de alio {{a\|bk1049a25\|↵}} dicitur illinum, hoc prima materia est; ut si terra aerea est et aer non ignis sed igneus, ignis est prima materia, hoc aliquid existens. In hoc enim differt universale et subiectum: per esse hoc aliquid aut non; ut puta passionibus quod subicitur homo et corpus et anima, passio autem * musicum et album.

	\|<span id=jp775></span>It seems that when we call a thing not something else but ''thaten'' -e.g. a casket is not ''wood'' but ''wooden'' , and wood is not ''earth'' but ''earthen'' , and again earth will illustrate our point if it is similarly not something else but ''thaten'' -that other thing is always potentially (in the full sense of that word) the thing which comes after it in this series. E.g. a casket is not ''earthen'' nor ''earth'' , but ''wooden'' ; for this is potentially a casket and this is the matter of a casket, wood in general of a casket in general, and this particular wood of this particular casket. And if there is a first thing, which is no longer, in reference to something else, called ''thaten'' , this is prime matter; e.g. if earth is ''airy'' and air is not ''fire'' but ''fiery'' , fire is prime matter, which is not a ''this'' . For the subject or substratum is differentiated by being a ''this'' or not being one; i.e. the substratum of modifications is, e.g. a man, i.e. a body and a soul, while the modification is ''musical'' or ''pale'' .		\|<span id=jp775></span>It seems that when we call a thing not something else but ''thaten'' -e.g. a casket is not ''wood'' but ''wooden'' , and wood is not ''earth'' but ''earthen'' , and again earth will illustrate our point if it is similarly not something else but ''thaten'' -that other thing is always potentially (in the full sense of that word) the thing which comes after it in this series. E.g. a casket is not ''earthen'' nor ''earth'' , but ''wooden'' ; for this is potentially a casket and this is the matter of a casket, wood in general of a casket in general, and this particular wood of this particular casket. And if there is a first thing, which is no longer, in reference to something else, called ''thaten'' , this is prime matter; e.g. if earth is ''airy'' and air is not ''fire'' but ''fiery'' , fire is prime matter, which is not a ''this'' . For the subject or substratum is differentiated by being a ''this'' or not being one; i.e. the substratum of modifications is, e.g. a man, i.e. a body and a soul, while the modification is ''musical'' or ''pale'' .

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	\|{{bk\|~~1049a30~~}} dicitur autem musica adveniente illud non musica sed musicum, et non albedo * homo sed album, nec ambulatio aut motus sed ambulans aut motum, ut illinum.		\|{{a\|bk1049a30\|↵}} dicitur autem musica adveniente illud non musica sed musicum, et non albedo * homo sed album, nec ambulatio aut motus sed ambulans aut motum, ut illinum.

	\|<span id=jp776></span> (The subject is called, when music comes to be present in it, not ''music'' but ''musical'' , and the man is not ''paleness'' but ''pale'' , and not ''ambulation'' or ''movement'' but ''walking'' or ''moving'' ,-which is akin to the ''thaten'' .)		\|<span id=jp776></span> (The subject is called, when music comes to be present in it, not ''music'' but ''musical'' , and the man is not ''paleness'' but ''pale'' , and not ''ambulation'' or ''movement'' but ''walking'' or ''moving'' ,-which is akin to the ''thaten'' .)

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	\|Quaecumque quidem igitur sic, ultimum substantia; quaecumque vero non sic sed {{bk\|~~1049a35~~}} species quaedam et hoc aliquid quod predicatur, ultimum materia et substantia materialis. Et recte itaque accidit illinum {{bk\|~~1049b1~~}} dici secundum materiam et passiones; ambo namque indeterminata. Quando quidem igitur dicendum est potentia et quando non, dictum est.		\|Quaecumque quidem igitur sic, ultimum substantia; quaecumque vero non sic sed {{a\|bk1049a35\|↵}} species quaedam et hoc aliquid quod predicatur, ultimum materia et substantia materialis. Et recte itaque accidit illinum {{a\|bk1049b1\|↵}} dici secundum materiam et passiones; ambo namque indeterminata. Quando quidem igitur dicendum est potentia et quando non, dictum est.

	\|<span id=jp777></span>Wherever this is so, then, the ultimate subject is a substance; but when this is not so but the predicate is a form and a ''this'' , the ultimate subject is matter and material substance. And it is only right that ''thaten'' should be used with reference both to the matter ['''49b'''] and to the accidents; for both are indeterminates. We have stated, then, when a thing is to be said to exist potentially and when it is not.		\|<span id=jp777></span>Wherever this is so, then, the ultimate subject is a substance; but when this is not so but the predicate is a form and a ''this'' , the ultimate subject is matter and material substance. And it is only right that ''thaten'' should be used with reference both to the matter ['''49b'''] and to the accidents; for both are indeterminates. We have stated, then, when a thing is to be said to exist potentially and when it is not.