By Gad Freudenthal
This e-book deals an unique new account of 1 of Aristotle's important doctrines. Freudenthal He recreates from Aristotle's writings a extra entire concept of fabric substance which can clarify the frustrating components of how subject organizes itself and the patience of subject, to teach that the hitherto overlooked idea of significant warmth is as principal in explaining fabric substance as soul or form.
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Extra info for Aristotle’s Theory of Material Substance. Heat and Pneuma, Form and Soul
DIsposed to organize itself, nor even to preserve already eXIsting patches of order? 1) that Cooper ascribes to Aristotle the view that certain goals 'really exist' out there in nature, which control the dev~lopment of living beings so as to produce in ~atter ev~r agam t~e same life-forms. 75 Our discussion in this section sheds, I think, new light on the pr~blem. crucial ~nsight is that in his physiological theory Anstotle ascnbes to VItal heat, which he construes as a formative power, precisely the roles which Cooper and Gill ascribe to forms (or Forms): (i) In his theory of animal reproduction, Aristotle holds vital heat to carry the form of the species over the generations from progenitor to offspring.
106 Cf. ibid. , 256 ff. \07 Ibid. 261-6. 1), It follows that the vital heat of an animal also determines the heatabi/ity of its parts-Leo their proneness to change momentarily their hotness or coldness. Structurally, but only structurally, the first concept corresponds to our 'temperature', the second to 'specific heat'; d. n. 52. 2). These causal dependencies are highlighted by Aristotle's view of the midriff, whose end, he holds, is to separate the upper and nobler from the lower and less noble parts.
This physiologically-grounded construal of the scala naturae implies that the living realm is continuous: plot the scale of being against the vital heat, and you get a continuous curve. As is well known, Aristotle in fact repeatedly and explicitly states that the scale of being is continuous throughout, from the inanimate to the highest forms of life. ) implies that the scale of being is discrete. A particularly interesting aspect of this question concerns man's place on the scale of being: did Aristotle consider man as unique or as (only) the most perfect of the animals?