On the Good as a Cause

Having recently prototyped a modest textual commentary of my own on Aristotle’s Metaphysics, I feel in a somewhat better position to begin examining the more detailed arguments of Gwenaëlle Aubry on what exactly the Metaphysics aims to do. Her very important 2006 work Dieu sans la puissance: dunamis et energeia chez Aristote et chez Plotin highlights Aristotle’s own neglected statements on what his most distinctive contributions in first philosophy were, and argues that they make Aristotle very relevant today.

This leads to a very distinctive reading of the intent of the Metaphysics, which differs greatly from both the “ontological” view of Avicenna and the Latin scholastic mainstream, and the “forgetting of Being”, “metaphysics of presence” view promoted by Heidegger in the 20th century. Here I’ll just provide a top-level introduction.

Aubry sees the Metaphysics primarily as a very innovative work of philosophical theology, centered on what I would call a kind of teleological meta-ethics.

Aristotle’s first cause is the highest good, which works by attraction and motivation, not by creating, or by directly intervening in events. (This makes what Kant calls internal teleology Aristotle’s most fundamental explanatory principle, as is also made especially clear in Aristotle’s biological works, but also even in the Physics.)

Aristotle’s first philosophy treats the world as most fundamentally governed by the values that are at work in it. The logistical working out of means and ends is also essential to how things play out in the world, but Aristotle insists that orienting values come first in the order of explanation. The highest good is a kind of ultimate moral compass for those values. (And from a Kantian standpoint, the resolution of empirical questions of fact depends on the resolution of normative, ultimately ethical or meta-ethical questions of interpretation.)

Reflection, Judgment, Process

Reflection is a key concept both for later Kant and for Hegel (see, e.g., Reflection, Apperception, Narrative Identity; More on Contemplation). We have seen that it led Kant to deepen the notion of judgment he had already used in the Critique of Pure Reason, giving more explicit attention to what I have called the process of interpretation, in contrast to the eventual conclusions that had been the exclusive preoccupation of early modern logic. He had already criticized the latter for confusing judgment with predication.

When judgment is identified with simple predication, the process of interpretation entirely disappears. Indeed, both early modern and contemporary formal logic are explicitly concerned with mechanical syntactic manipulation of uninterpreted terms.

Kant’s narrower point in the first Critique had been that only categorical judgments (those having the simple form A is B) can be analyzed as linguistic predications. Against the early modern tradition, Kant pointed out that neither hypothetical judgments (if A then B) nor disjunctive judgments (if A then not-B) can be understood in this way.

Whereas the early modern tradition strongly privileged categorical judgments, taking simple predications straightforwardly as simple assertions, Kant argues that hypothetical and disjunctive judgments have at least equal significance for thought, if not more. Hypothetical and disjunctive judgments are irreducibly inferential, as can be seen from the presence of “if” and “then” in their forms. What Kant suggests about this in the first Critique is that the inferential aspect of judgment is more fundamental than its assertive aspect. Brandom makes the further suggestion that the kinds of inferences Kant is primarily concerned with in this context are informal “material” inferences, which are grounded in the meanings of terms rather than in formal syntax.

With the enhanced concept of reflective judgment developed in the Critique of Judgment, Kant begins to take an even wider range of interpretive processes into account in his view of judgment overall. Reflective judgment is primarily focused on the process of interpretation, though it also reaches conclusions. This makes the contrast between Kantian judgment and judgment in early modern logic even more profound. Early modern logic codifies a “conclusory” notion of judgment grounded in simple assertion, and makes the formal manipulation of such assertions the paradigm for all reasoning. Kantian judgment on the other hand begins as primarily inferential, and comes to emphasize the wider, open-ended, reflective process of interpretation.

The “logic of being” that Hegel presents as a kind of necessary preliminary failure in his Logic is precisely the logic of simple assertion. From any arbitrary assertions, we can deductively generate more assertions that will be consistent with these, and we can classify other assertions according to whether they are consistent with the accepted ones or not. But Hegel is concerned with the possibility of genuine intelligibility and knowledge. Starting only from mere assertions, we can never reach these. The most we can achieve is some kind of relational discrimination between the implications of different assertions, whose meaning is merely assumed.

Kantian reflection is the main theme of Hegel’s “logic of essence”. Hegel’s conclusion is that the ultimate ground of essence is none other than pure reflection, which embodies a kind of reflective infinity of mutually referencing relations, that presupposes no fixed terms. Essence, as a kind of deeper truth of things than the shallow one of logical consistency alone, is not based on “fixed” concepts of the sort that are always assumed in formal logic. Rather, essence for Hegel is grounded in reflection all the way down, which we can pursue as deeply as we like. Socratic inquiry can be seen as a foreshadowing of this.

I see an important parallel to book Lambda of Aristotle’s Metaphysics here. There, the ground of the what-it-is of things is the pure contemplation of thought thinking itself. In other words, the ground of essence is pure reflection, just as Hegel says. The pure actuality or pure entelechy of Aristotle’s first cause is an actuality or entelechy of what Hegel calls pure reflection.

A major difference between Aristotle’s first cause and ourselves, as I read it, is that the purity of the first cause makes it only concerned with essence or deep truth, whereas we rational animals also live in a world of appearances, and therefore also have to deal with these. Because we live in a world of appearances, we humans have a need for judgment that Aristotle’s first cause does not share.

In the “logic of the concept” with which he concludes his Logic, Hegel gives a thoroughly Kantian treatment of judgment, effectively identifying all judgment with reflective judgment in Kant’s sense. If the logic of essence was concerned with the objective determination of essence from pure reflection, the “subjective” logic of the concept is concerned with applying reflection to particular appearances that we encounter in life. This is something we rational animals have to do that Aristotle’s first cause does not.

Pure reflection is a kind of ideal thing that is analytically separable from process, but the kind of reflection that we embodied beings engage in only occurs as part of a concrete process that involves particular appearances and development in time.

Is and Ought in Actuality

Aristotle regards the priority of actuality over potentiality to be one of his most important innovations. He regards it as a necessary condition for anything being intelligible. Along with the primacy of the good and that-for-the-sake-of-which in explanation, it is also central to his way of arguing for a first cause.

The Western tradition generally did not follow Aristotle on these points. Arabic, Hebrew, and Latin monotheisms have most often treated God as an absolute power, seeking to put unlimited omnipotence first in the order of explanation, before goodness. Christians were happy to criticize occasionalism in Islam, but theologians like Duns Scotus and William of Ockham defended an extreme sort of theological voluntarism, which was taken up again by Descartes. In the 19th century, Kierkegaard valorized Abraham’s willingness to sacrifice his son as unconditional obedience to God, claiming that faith should take precedence over ethics generally. In the 20th century, Sartre defended unconditional free will for humans, while asserting a militant atheism and the absurdity of existence. His currently influential follower Alain Badiou goes even further. He bluntly says that concern for ethics is a waste of time, and that dialogue and democracy are a scam — not just in particular cases, but in general.

Mainstream views of religion have always insisted that the absolute power is also absolutely good, but have been unable to show why or how this is the case. This has opened the door to simplistic but unanswerable arguments that the facts of the world cannot be reconciled with claims that it is governed by a good absolute power.

Instead of sacrificing ethics and the good on either religious or secular grounds, we should put them first. Leibniz argues that an emphasis on the absolute power or arbitrary will of God is bad theology, and effectively makes God into the kind of tyrant that Plato denounced (see also Euthyphro; Arbitrariness, Inflation).

Aristotle’s first cause doesn’t govern the facts of the world. It is the world’s normative compass. It is the pure good and pure fulfillment that all things seek, according to their natures and insofar as they are capable. Or as Hegel might say, it is pure Idea.

The priority of actuality is a priority of the good and of normativity. For Aristotle, we shouldn’t call something “actual” just because it exists or is the case. Rather, something is actual when it is the case that it is fulfilling its potential, as it “ought” to do.

It is not a matter of pure moralism either though. Actuality does involve an element of being the case; it is just not reducible to that. What is true also matters quite a lot in the determination of what is right, even though it is not all that matters. Every particular good is interdependent with particular truth. That is why Aristotle seems to make the understanding of causes into one of the most important elements of virtue, while at the same time cautioning us that ethics is not a matter of exact knowledge.

We are looking for a kind of mean here. What is true matters for what is right, but what is right also matters for what is true. Truth is not reducible to a matter of neutral fact. There can be no truth without intelligibility, and there can be no intelligibility without taking normative considerations into account in interpretation.

Plotinus on Contemplation

“Supposing we played a little before entering upon our serious concern and maintained that all things are striving after Contemplation, looking to Vision as their one end — and this, not merely beings endowed with reason but even the unreasoning animals, the Principle that rules in growing things, and the Earth that produces these — and that all achieve their purpose in the measure possible to their kind, each attaining Vision and possessing itself of the End in its own way and degree, some things in entire reality, other in mimicry and image — we would scarcely find anyone to endure so strange a thesis. But in a discussion entirely among ourselves there is no risk in a light handling of our own ideas (Plotinus, Enneads III.8, ch. 1, MacKenna tr., p. 239).

Thus begins Plotinus’ great essay that we know by the title “Nature, Contemplation, and the One”. The remainder of the text suggests that he is in fact fairly serious in what he suggests, but this disclaimer shows that he recognizes its unusual character. He does at a later point say in effect, “and now for the serious part”. In the “playful” part, he is deliberately stretching the meaning of contemplation, challenging us to apply it in many more cases than we would expect. In the “serious” part, he narrows the meaning to cases that come close to instantiating the identity Aristotle speaks of between thought and what it thinks.

Scholars believe this essay was part of Plotinus’ single largest work, which his student and editor Porphyry divided into four separate pieces, including “On the Intellectual Beauty” and “Against the Gnostics”. I wanted to compare what he says about contemplation with what Aristotle says. I find that even when I don’t agree with Plotinus, his work often has a kind of poetic appeal.

Aristotle speaks of contemplation as the characteristic activity of the gods, and as the ultimate end of human life. Plotinus here suggests that all nature aims at contemplation. Aristotle never says that, but it is in a way implicit between the lines. If the first cause is characterized by pure contemplation, and is the ultimate end behind all particular ends for which things do what they do, then in that sense all things aim at contemplation.

The characterization of contemplation as “Vision” is not one I would want to endorse in an Aristotelian context, at least without major qualification. The way Plotinus speaks of it, this Vision seems like a case of what Kant would call intellectual intuition — a kind of immediate grasping of some deep content.

I agree with Kant and Hegel that humans can “immediately” grasp deep content in holistic fashion only after and because we have previously done the work needed to understand it, which typically involves what Aristotle calls “thinking things through”, and what I have called interpretation and (after Paul Ricoeur) the long detour. I want to read Aristotle in a way that is compatible with this.

As it stands, Plotinus’ notion of Vision seems designed to exclude mediation, consonant with his emphasis on the simplicity of the One as the source of all things. For Plotinus, Vision is an immediate holistic “seeing” of deep truth.

I think Aristotelian contemplation is holistic too, but that any holistic Vision or immediate intuition achievable by humans and acceptable to Aristotle must have a cumulative, retrospective, reflective character that depends on previous insight and work, like apperception does in Kant and Hegel. I would suggest that Aristotelian contemplation could be elaborated as apperceptive entelechy.

“Well — in the play of this very moment am I engaged in the act of Contemplation? Yes; I and all that enter this play are in Contemplation: our play aims at Vision; and there is every reason to believe that child or man, in sport or earnest, is playing or working only towards Vision, that every act is an effort towards Vision; the compulsory act, which tends rather to bring the Vision down to outward things, and the act thought of as voluntary, less concerned with the outer, originate alike in the effort towards Vision” (ibid).

Here we begin to see in detail the vast extension of contemplation Plotinus is “playfully” suggesting. All things either are contemplation or aim at contemplation. In effect, he is treating Vision as a name for the Good at which all things aim.

“[L]et us speak, first, of the earth and of the trees and vegetation in general, asking ourselves what is the nature of the Contemplation in them, how we relate to any Contemplative activity the labor and productiveness of the earth, how Nature, held to be devoid of reason and even of conscious representation, can either harbour Contemplation or produce by means of the Contemplation which it does not possess” (ibid).

For Aristotle, the earth has a nature or internal source of motion, and plants as living things have an elementary kind of soul corresponding to their abilities for growth and nutrition. But even motion is a primitive kind of entelechy, of which contemplation is the highest form. Aristotle may not see contemplation everywhere, but he does see entelechy everywhere.

Incidentally, the English word “consciousness” was first coined by Locke’s friend, the Cambridge Platonist Ralph Cudworth, to express ideas he found in Plotinus.

“To begin with, since in all [Nature’s] production it is stationary and intact, a Reason-Principle [logos] self-indwelling, it is in its own nature a Contemplative act. All doing must be guided by an Idea, and will therefore be distinct from that Idea: the Reason-Principle then, as accompanying and guiding the work, will be distinct from the work; not being action but Reason-Principle it is, necessarily, Contemplation” (ch. 3, p. 240).

Plotinus generally seems to use logos in a sense that is derived from Stoicism, rather than any Platonic or Aristotelian source. Logos is a — arguably the — fundamental explanatory principle in Stoicism. It has relations with Platonic and Aristotelian concepts, but is a distinct notion or family of notions in its own right. For the Stoics, everything has an indwelling logos or rational principle that internally governs it, and the logos has a divine origin.

“And does this Reason-Principle, Nature, spring from a contemplation? Wholly and solely” (ibid).

He doesn’t explain this, but instead proceeds to qualify it.

“The Contemplation springing from the reasoning faculty — that, I mean, of planning its own content — [Nature] does not possess” (p. 241).

Nature neither reasons explicitly, nor plans how to achieve its aims.

“Because to plan for a thing is to lack it: Nature does not lack; it creates because it possesses. Its creative act is simply its possession of its own characteristic Essence; now its Essence, since it is a Reason-Principle, is to be at once an act of contemplation and an object of contemplation” (ibid).

The idea of starting from fullness rather than lack is appealing. Aristotle’s way of doing this is to emphasize entelechies everywhere. Every entelechy is in a way complete in itself.

Aristotle complements this by saying that the living things that have natures are more immediately moved by desire. Plato, however, strongly identifies desire with a kind of lack. Plotinus therefore seems to want to downplay the role of desire, and identifies nature with the fullness of a creative act. If this is not the creativity of the translator, we have here a reference to creation, as distinct from making. Creation is also not part of Platonic or Aristotelian vocabulary.

Plotinus is said to have read works by Numenius, a Neo-Pythagorean who was impressed by the Greek translation of the Hebrew scriptures. I don’t have my Loeb edition handy to check the Greek. (Incidentally, Armstrong’s complete translation of Plotinus in the Loeb edition is more accurate and less flowery than the more common MacKenna I am using here. Kevin Corrigan’s translation in his Reading Plotinus is also better, but I don’t have that handy either.)

The “act” part seems to be a reference to actuality or being-at-work. This is also an important concept for Plotinus, though in contrast to Aristotle he ultimately subordinates it to potentiality.

“Thus the act of production is seen to be in Nature an act of contemplation, for creation is the outcome of a contemplation which never becomes anything else, which never does anything else, but creates by simply being a contemplation” (ibid).

Aristotle makes the more specific claim that the what-it-is of things is the outcome of thought thinking itself that contemplates. He would not collapse this together as Plotinus does, into a claim that nature’s act of production is an act of contemplation.

“[W]hat we know as Nature is a Soul, offspring of a yet earlier Soul of more powerful life; that it possesses, therefore, in its repose, a vision within itself; that it has no tendency upward nor even downward but is at peace, steadfast, in its own Essence;” (ch. 4, p. 241).

Aristotle calls nature an internal source of motion, but not a soul (psyche). On the other hand, the things he regards as having a nature (plants and animals) he also regards as having a soul. But the notions of soul in Aristotle and Plotinus are also vastly different. While Aristotle is careful to stay close to what can be observed by anyone, Plotinus makes the soul a much grander thing with much stronger properties.

“Of course, while it may be convenient to speak of ‘understanding’ or ‘perception’ in the Nature-Principle, this is not in the full sense…; we are applying to sleep a word borrowed from the wake” (pp. 241-242).

Here he acknowledges he is stretching things.

“In the same way, human beings, when weak on the side of contemplation, find in action their trace of vision and of reason: their spiritual feebleness unfits them for contemplation; they are left with a void, because they cannot adequately seize the vision; yet they long for it; they are hurried into action as their way to the vision which they cannot attain by intellection. They act from the desire of seeing their action, and of making it visible and sensible to others when the result shall prove fairly well equal to the plan. Everywhere, doing and making will be found to be either an attenuation or a complement of vision” (p. 242).

Long ago, I was profoundly impressed by this argument that all action aims at contemplation, which he returns to further on. Looking at it now, it strikes me that this thesis may be implicitly counterposed to Aristotle’s idea of the priority of actuality, which, as we will see, Plotinus does not agree with. Aristotle also would never be so one-sidedly dismissive of doing and making, even though he agrees that contemplation is “even more” to be valued.

“The primal phase of the Soul — inhabitant of the Supreme… — remains unchangeably There; but in virtue of that first participation, … a secondary phase also participates in the Supreme, and this secondary goes forth ceaselessly as Life streaming from Life; for energy runs through the universe and there is no extremity at which it dwindles out” (ch. 5, p. 242).

“Energy” here is actuality or being-at-work, now explicitly associated with something secondary.

“All goes softly since nothing here demands the parade of thought or act upon external things: it is a Soul in vision and, by this vision, creating its own subsequent — this Principle (of Nature), itself also contemplative but in the feebler degree… a Vision creates the Vision ” (p. 243).

The implicit complaint against the “parade of thought” has to do with Plotinus’ strong bias for intuitive immediacy over what Aristotle would call “thinking things through”. I think Plotinus is perhaps the best proponent of this view that I disagree with — certainly better than the followers of Schelling and Jacobi who attacked Hegel.

“[T]his explains how the Soul’s creation is everywhere: where can this thing fail to be, which is one identical thing in every soul? Vision is not cabined within the bournes of magnitude.”

In Plotinus’ modified Platonic view, Soul is not just the form of a living body, but plays a huge role in the formation and governance of the world. There is a soul of the world or soul of the all; nature is a kind of soul; and there is a transcendent Soul that is Nature’s prior. Every individual soul has a direct connection to the transcendent Soul.

“This, of course, does not mean that the Soul is present at the same strength in each and every place and thing — any more than it is at the same strength in each of its phases.”

“The Charioteer (the Leading Principle of the Soul, in the Phaedrus myth) gives the two horses (its two dissonant faculties) what he has seen and they, taking that gift, showed that they were hungry for that vision; there was something lacking to them: if in their desire they acted, their action aimed at what they craved for — and that was vision, and an object of vision” (ibid).

Here he refers to imagery from Plato’s Phaedrus, while re-centering the myth around his own notion of Vision. He again dwells on the superiority of contemplation to action.

“Action, thus, is set towards contemplation and an object of contemplation, so that even those whose life is in doing have seeing as their object” (ch. 6, p. 243).

“[T]hey desired a certain thing to come about, not in order to be unaware of it but to know it, to see it present before the mind…. We act for the sake of some good; this means not for something to remain outside of ourselves, not in order that we may possess nothing but that we may hold the good of the action. And hold it, where? Where but in the mind?” (ibid).

“This vision achieved, the acting instinct pauses; the mind is satisfied and seeks nothing further” (p. 244).

Aristotle would agree that a maximally complete entelechy like contemplation is in a way better than any incomplete entelechy, such as would be associated with action. Even so, his emphasis on the priority of actuality leads to a much more positive valuation of acting, doing, and making. Also, for Aristotle contemplation is a being-at-work. And I at least also think of it as a particular kind of acting and doing, even though it is different from external acting and doing.

“[N]ow we come to the serious treatment of the subject — In proportion to the truth with which the knowing faculty knows, it comes to identification with the object of its knowledge” (ibid).

What he says here about knowledge resembles the Aristotelian identity of thought and the thing thought, broadened to include a kind of proportional applicability. On the other hand, Aristotle seems to view knowledge as a discrete relation, which if taken strictly would seem to rule out any kind of proportional applicability or approximation.

“Hence the Idea must not be left to lie outside but must be made one identical thing with the Soul of the novice so that he finds it really his own. The Soul, once domiciled within that Idea and brought to likeness to it, becomes productive, active; what it always held by its primary nature it now grasps with knowledge and applies in deed, so becoming, as it were, a new thing and, informed as it now is by the purely intellectual, it sees (in its outgoing act) as a stranger looking upon a strange world” (ibid).

Though the strong implications of Soul and the initiatory rhetoric are distinctive to Plotinus, what is really essential here is that “the Idea must not be left to lie outside”. Aristotle and Hegel would both wholeheartedly endorse this part.

“The Sage, then, has gone through a process of reasoning when he expounds his act to others; but in relation to himself he is Vision” (ibid).

Plotinus has a much more individualist point of view than Aristotle. For him we are ultimately each “alone with the Alone”. A direct personal relation to the One makes all human social relations seem insignificant by comparison. For Aristotle, participation in social relations is essential to being human, and this is a good thing, not just a distraction from personal spiritual development.

“All the forms of Authentic Existence spring from vision and are a vision. Everything that springs from these Authentic Existences in their vision is an object of vision — manifest to sensation or to true knowledge or to surface-awareness. All act aims at this knowing; all impulse is toward knowledge” (ch. 7, p. 245).

Now in the “serious” part, he repeats what was initially supposed to be the “playful” claim that all things either are contemplation or are oriented toward it.

“[T]he creating powers operate not for the sake of creation and action but in order to produce an object of vision. This same vision is the ultimate purpose of all the acts of the mind and, even further downward, of all sensation, since sensation also is an effort towards knowledge; lower still, Nature, producing similarly its subsequent principle, brings into being the vision and Idea that we know in it. It is certain, also, that as the Firsts exist in vision all other things must be straining towards the same condition; the starting point is, universally, the goal” (ibid).

Aristotle would never speak of “creating powers”. While he certainly recognizes distinctions between immediate, intermediate, and ultimate ends, he would also never deny that what a thing essentially does is its end.

“[T]he procreative act is the expression of a contemplation, a travail towards the creation of many forms, many objects of contemplation, so that the universe may be filled full of Reason-Principles and that contemplation may be, as nearly as possible, endless…. So Love, too, is vision with the pursuit of Ideal-Form” (ibid).

Again this has a kind of poetic charm, but taking it literally relies on a collapsing of distinctions.

“In the advancing stages of Contemplation rising from that in Nature, to that in the Soul and thence again to that in the Intellectual-Principle itself, the object contemplated becomes progressively a more and more intimate possession of the Contemplating Beings, more and more one with them” (ch. 8, p. 245).

Here he returns to what we know from Aristotle as the strict identity of pure thought and what it thinks. As before, he wants to first greatly generalize and then to relativize it.

“[I]n the Intellectual-Principle itself, there is complete identity of Knower and Known, and this not by way of domiciliation, as in the case of even the highest soul, but by Essence, by the fact that, there, no distinction exists between Being and Knowing” (ibid).

Aristotle would agree.

“The Supreme must be an entity in which the two are one; it will, therefore, be a Seeing that lives, not an object of vision like things existing in something other than themselves” (pp. 245-246).

The Supreme in Plotinus is a name for the One. Aristotle’s first cause is identified with thought thinking itself, more or less equivalent to the Intellectual-Principle here. Plotinus is clearly not satisfied with Aristotle’s first cause, and posits the One above it. Aristotle in the Metaphysics argues at length why we should not follow the Pythagoreans and Plato in regarding the One as a source or cause.

“Every life is some form of thought…. But while men may recognize grades in life they reject grades in thought; to them there are thoughts (full and perfect) and anything else is no thought” (p. 246).

This is an important point. The thoughts that we embodied beings have in ordinary life are far from “full and perfect”, but we tend to act as though they were full and perfect.

“The essential is to observe that, here again, all reasoning shows that whatever exists is a bye-work [sic] of visioning” (ibid).

Once again, for Plotinus the immediate whole of the One is the complete source of everything. By contrast, Aristotle complements his account of the dependency of all things on the first cause by insisting that everything also depends on particular causes.

“The Highest began as a unity but did not remain as it began; all unknown to itself, it became manifold; it grew, as it were, pregnant: desiring universal possession, it flung itself outward, though it were better had it never known the desire by which a Secondary came into being…. The Whence is better; the Whither is less good: the Whence is not the same as the Whence-followed-by-a-Whither; the Whence alone is greater than with the Whither added to it” (ibid).

Overall, Plotinus seems to be conflicted about the goodness of manifestation and actualization. There are many texts like “On the Intellectual Beauty” that seem to present these in a positive light, and he sharply criticizes the Gnostics for their negative views of life in the world. But here he repeats in three different wordings that the One shut up within itself is better than the One complemented by a world.

For Aristotle, manifestation and actualization as such are unequivocally good, even if some true facts are not good. For Aristotle — in diametrical contrast to Plotinus here — the highest good should be called not a Whence but a Whither, the ultimate end of all things, that-for-the-sake-of-which. The first cause is a pure end.

“If, then, neither the Intellectual-Principle nor the Intelligible Object can be the First Existent, what is? Our answer can only be: The source of both…. Yet: our knowledge of everything else comes by way of our intelligence; our power is that of knowing the intelligible by means of the intelligence: but this Entity transcends all of the intellectual nature; by what direct intuition, then, can it be brought within our grasp?” (ch. 9, p. 247).

Here and below, Plotinus seems to refer to the One as a Being. In other texts, he says that the One is beyond being, and associates being with intellect. Even here, he associates all knowledge with intellect (the One would be beyond knowledge).

“To this question the answer is that we can know it only in the degree of human faculty: we indicate it by virtue of what in ourselves is like it. For in us, also, there is something of that Being; nay, nothing, ripe for that participation, can be void of it. Wherever you be, you have only to range over against this omnipresent Being that in you which is capable of drawing from It, and you have your share in it” (pp. 247-248).

Now he uses “knowledge” in a much looser way than above. The idea that what is highest is not entirely inaccessible to us is appealing.

“The Intellectual-Principle in us must mount to its origins: essentially a thing facing two ways, it must deliver itself over to those powers within it which tend upward; if it seeks the vision of that Being, it must become something more than Intellect.”

Elsewhere, Plotinus seems to suggest that if each thing “turns upward” toward what is above it and away from what is below, that which is below it will spontaneously carry on in the best possible way — i.e., better than if we were more actively looking down into it and intervening in it. Very different presentation notwithstanding, this always reminded me of the Tao Te Ching‘s idea of getting things done in the best possible way by “non-action”.

“For the Intellectual-Principle is the earliest form of Life: it is the Activity presiding over the outflowing of the universal Order — the outflow, that is, of the first moment, not that of the continuous process” (p. 248).

He identifies neither intellect nor the the One with the whole of things.

“[I]t must of necessity derive from some other Being, from one that does not emanate but is the Principle of Emanation, of Life, of Intellect, and of the Universe…. [T]his can be no thing among things but must be prior to all things” (ibid).

The One is not a “thing” at all. For Aristotle, the first cause is a particular thing that is prior in nature to all other things. To be a being in the proper sense is to be a particular independent thing.

“And what will such a Principle essentially be? The potentiality of the Universe: the potentiality whose non-existence would mean the non-existence of all the Universe and even of the Intellectual-Principle which is the primal Life and all Life” (ch. 10, p. 248).

Here he makes the potentiality of the One prior to any actuality. Aristotle would strenuously object to this.

“Imagine a spring that has no source outside itself; it gives itself to all the rivers, yet is never exhausted by what they take, but remains always integrally what it was…. Or: think of the Life coursing throughout some mighty tree… it is the giver of the entire and manifold life of the tree, but remains unmoved in itself” (p. 249).

This image of something that constantly gives and never needs anything is powerful. Plotinus radicalizes and generalizes Aristotle’s notion of unmoved moving, making it a complete cause of things, which Aristotle never claimed it was.

“Thus we are always brought back to The One. Every particular thing has a One of its own to which it may be traced; the All has its One, its Prior but not yet the Absolute One; through this we reach that Absolute One, where all such references come to an end. Now when we reach a One — the stationary Principle — in the tree, in the animal, in Soul, in the All — we have in every case the most powerful, precious element: when we come to the One in Authentically Existent Beings — their Principle and source and potentiality — shall we lose confidence and suspect it of being — nothing?” (ibid).

I probably should go back to the Metaphysics, and pull out Aristotle’s discussions of oneness and the Pythagorean-Platonic claims that the One is something separate. I think he pretty conclusively shows that claims for a separate One are incoherent.

“Certainly, this Absolute is none of the things of which it is the source — its nature is that nothing can be affirmed of it — not existence, not essence, not life — since it is That which transcends all these. But possess yourself of it by the very elimination of Being and you hold a marvel. Thrusting forward to This, attaining, and resting in its content, seek to grasp it more and more — understanding it by that intuitive thrust alone, but knowing its greatness by the Beings that follow upon it and exist by its power” (ibid).

This seems like his more standard position that the One is not a Being. It also at least suggests the very useful approach of understanding a cause or a higher thing by examining what follows from it. But the extent to which Plotinus puts this into practice is limited.

“The Intellectual-Principle is a Seeing, and a Seeing which itself sees; therefore it is a potentiality which has become effective…. All actual seeing implies duality; before the seeing takes place there is the pure unity (of the power of seeing)” (ch. 11, p. 249).

The assertion that all seeing — and implicitly, all knowing — implies duality suggests a denial of Aristotle’s thesis that pure thought is simply identical with what it thinks. But again there is a mismatch that could also allow for doubt. Where Aristotle speaks of thinking, Plotinus speaks of seeing, and of knowing in some broad sense. For Aristotle, thinking and knowing are primarily discursive; for Plotinus, they are primarily intuitive.

“Now as our sight requires the world of sense for its satisfaction and realization, so the vision in the Intellectual-Principle demands, for its completion, The Good” (pp. 249-250).

Here he implicitly rejects Aristotle’s identification of thought thinking itself with the good. In modern terms, we are back to the model of the duality of consciousness of an object that is not Aristotle’s, and that Hegel strove mightily to overcome in favor of a more Aristotelian solution.

“It cannot be, itself, The Good, since then it would not need to see or to perform any other Act; for The Good is the center of all else, and it is by means of The Good that every thing has Act, while The Good is in need of nothing and therefore possesses nothing beyond itself” (p. 250).

For Plotinus, intellect sees and acts, while the One or The Good is above all that. For Aristotle, pure intellect is a pure entelechy that is also the the ultimate good for all things. Whether or not we say that it sees and acts depends on the meaning we attribute to seeing and acting.

“Once you have uttered ‘The Good’, add no further thought: by any addition, and in proportion to that addition, you introduce a deficiency. Do not even say that it has Intellection; you would be dividing it; it would become a duality, Intellect and The Good” (ibid).

“[W]e form a conception of its true character from its image playing upon the Intellectual-Principle (ibid).

“[A]ll the striving is on the side of the Intellect, which is the eternal striver and eternally the attainer (ibid).

For Aristotle, intellect is an entelechy, which I think would be exempt from “striving”. It is composite things that do the striving.

“The Source of all this cannot be an Intellect…. [T]here is That before them which neither needs nor possesses anything, since, needing or possessing anything else, it would not be what it is — The Good” (ibid).

Once again, Aristotle does not claim that his first cause is the “Source of all this”. Rather, it is the destination of all this.

More On the First Cause

Referring to Odysseus’ speech that inspires, unifies, and invigorates the Greeks in Homer’s Iliad, from which Aristotle quotes in the final sentence of book Lambda, translator Joe Sachs says in a footnote, “Similarly, the divine intellect described by Aristotle does not create things or the world, but confers upon them their worldhood and thinghood” (Metaphysics, p. 252n). It is that which the what-it-is of every other thing presupposes. For Aristotle, the thought thinking itself identified with the first cause is the condition of their intelligibility, and the condition of the possibility of there being any intelligibility at all. Otherwise, everything would be in “chaos and night”.

For Aristotle, there could be no such thing as a beginning of time, nor could there be anything “before” time, since before and after presuppose time. The first cause and the stars persist forever, but to my knowledge he never clearly refers to anything being strictly eternal or outside of time altogether, as is true of God for Augustine.

Platonic forms might be outside of time, but Aristotle does not recognize forms of the Platonic sort. However, he says that the hylomorphic kind of form he does recognize is not itself subject to becoming or change. What becomes or changes is the composite of form and matter.

The first cause is also said to be exempt from becoming and change. We have recently seen, though, that Aristotle has a very specific concept of becoming and change. Any kind of new state — whether of body, soul, intellect, or knowledge — does not count for him as a becoming or a change.

The intuition behind this seems to be that becoming and change apply to processes that are continuous, whereas a new state may be considered to be something discrete. With composite things, he says that a new state may also be accompanied by a change or becoming in something else that is related to it.

The first cause, though, would be unaffected by anything else, so this would probably prevent its having a new state. Also, as a pure entelechy, it should always be in a state of completion or fulfillment, which would probably also rule out its having any new state. So while not technically eternal in the Augustinian sense of outside of time altogether, according to Aristotle it persists forever inside of time, without becoming or change, and it seems not to have any new states either.

The “firstness” of the first cause, then, does not refer to any kind of firstness in time. It is first in the sense that everything else has a dependency on it, while it has no dependency on anything else.

A puzzle related to the first cause is that it seems it is supposed to be both a pure that-for-the-sake-of-which, and a non-perceptible independent particular thing that persists forever. In general, we would not expect any particular thing to be a pure that-for-the-sake-of-which. But perhaps the thought thinking itself that he says characterizes the first cause is in fact a bridging term that could meet the conditions for both.

Thought thinking itself seems as if it may be the same as pure contemplation (theoria). In the Nicomachean Ethics, he says that contemplation seems more divine than human, and seems to feel a need to justify his claim that it applies to humans at all, but he associates it with what he considers to be the highest possible human virtue. As the highest possible virtue, it would qualify as an unconditional that-for-the-sake-of-which. If it is not just the idea of thought thinking itself but an actual thought thinking itself, then it is also a particular thing.

He also identifies it with the good and the beautiful, but this does not mean the Platonic idea of the Good as a logical universal that is supposed to have a univocal meaning. What gives it universal import is not logical universality, but its unique concrete relation to all other things. The concrete particular thing that is pure thought thinking itself is superlatively good and beautiful, just because it is a pure entelechy. A pure entelechy for Aristotle is itself the highest conceivable perfection, and is thus easily equated with the good and the beautiful in an unqualified sense.

Reflections on Book Lambda

It turns out that Aristotle’s way of arguing for a first cause in book Lambda of the Metaphysics depends almost entirely on his unusual thesis of the priority of actuality or being-at-work or fulfillment over potentiality. His justification of the priority of actuality there also seems unexpectedly Kant-like, which means that so does his argument for a first cause.

We don’t positively know that actuality is prior, or that there is a first cause. Rather, Aristotle makes the indirect argument that a priority of actuality is a necessary condition for the kind of intelligibility that we need to have in order to be able to explain things at all. The pure actuality he attributes to the first cause is part of his affirmation that the priority of actuality is not an optional feature of his account.

I have been very impressed by Robert Pippin’s account of how Hegel’s rediscovery of the Aristotelian priority of actuality affects ethics and the theory of agency. Gwenaëlle Aubry increased my sensitivity to the normative, end-like character of Aristotelian actuality itself, and to his repeated associations of the first cause with the good and the beautiful. I’ve always read Aristotle’s first cause in terms of that-for-the-sake-of-which — as a sort of ultimate end — so this was a welcome perspective. This much seems to tightly cohere, and all to be nicely confirmed by the somewhat more disciplined reading of the Metaphysics I’ve just finished.

But I’ve been neglecting another strand from the Physics, which defines motion in terms of actuality and potentiality, and which ultimately traces every motion to the realization of an end, and to the actualization of a potential. Given my own interest in the idea of interpretation in an ethical spirit as first philosophy, this suggestion that material motion as such is in some minimal way ends-governed — even when no living plant or animal is involved — is something I find very appealing, albeit in need of clarification.

On the other hand, the arguments about a first motion and a first moved thing associated with the sphere of the fixed stars presuppose the non-relative status of a geocentric point of view in astronomy, and I don’t see any way to sustain that. The first cause of all things can no longer be conceived as having a special, more direct relation to the motion of the stars as viewed from earth, such as Aristotle suggests.

But we can still say that the pursuit and partial realization of the good and the beautiful are in a way involved in motions in general. This can be defined in a way that depends only on observable patterns of how various kinds of material things tend to seek completion in one way rather than another in different situations.

The good and the beautiful will be a “prime mover” only in this more diffuse sense, not as also having a special relation to the motion of the fixed stars. But we can still have entelechy from top to bottom, and we can still be moved by the beauty of the stars.

Pure Entelechy

Book Lambda (XII) of the Metaphysics sketches Aristotle’s brilliant and beautiful solution to the problems that have been under investigation in this work. The text of book Lambda itself, however, seems more like a series of fragments than the kind of tight, continuous development that characterizes the so-called “central books” Zeta (VII), Eta (VIII), and Theta (IX), or the books of Aristotle’s Physics.

He now clearly affirms that there is a first cause of all things — not only of their being what they are, but also of their motion. As a result, book Lambda presents a mix of philosophical theology and Aristotelian physics.

Aristotle has a very distinctive notion of what the first cause is. I would call this pure entelechy. I’m not aware that he literally uses that phrase, but he definitely says that the first cause is pure energeia (actuality, being-at-work, or fulfillment), and he very strongly identifies energeia with entelecheia (a new Greek word coined by Aristotle, meaning literally “in [it] end having”, or “being-at-work-staying-itself” in Sachs’ translation), for which I am using the English “entelechy”.

Entelechy is the theme that unifies Aristotle’s account of motion with the inquiry about why things are what they are. Motion is a kind of incomplete entelechy. The first cause, both of motion and of things being what they are — which he identifies with the good, that-for-the-sake-of-which, thought thinking itself, and what I would call a kind of pure delight — is a complete and pure entelechy. The concept of entelechy thus binds Aristotle’s physics together with his theology.

Apart from considerations related to the first cause, Aristotle normally distinguishes that-for-the-sake-of-which from the potentiality that is an internal source of motion in things. But he also says that every motion is for the sake of that toward which the potentiality inclines. And the first cause of all motion affects things purely as that-for-the-sake-of-which.

The kind of motion that best exemplifies entelechy is circular motion. Circularity is also a kind of figurative image or metaphor for entelechy. Continuous motion in a circle is in a sense always complete in the sense of unchangingly accomplishing its goal, and yet it is always ongoing. But not even the first motion is itself unconditionally complete as an entelechy, since it is still moving. Only the first cause is that.

For Aristotle, there is one thing that is directly moved by the first cause, and that is the sphere of the fixed stars, which also demarcates the most comprehensive whole of things that occupy space. Other motions are indirect consequences of this, which follow only in a conditional way.

The first cause is not just pure entelechy in the generic sense of a logical universal. It is a particular independent thing that turns out to be the unique exemplar of its kind.

In virtue of its unique relation to all other things, it plays the role of what Hegel would later call a concrete universal. Further, the unique character of that relation of “firstness” makes it an unconditioned concrete universal. This is the kind of unconditioned thing that Kant says reason is always reaching for, but that cannot be strictly known. It is also the kind of unconditioned thing that Hegel treats as the ultimate ground of intelligibility and value.

He begins by recalling that the path of the inquiry has approached “all things” by focusing on those sources and causes that make concrete independent things be what they are. Independent things turn out to be those that have some entelechy of their own, which exhibits greater self-determination than the minimal kind that applies to all motions. These include plants, animals, and the stars.

“Our study concerns thinghood, for it is the sources and causes of independent things that are being sought” (ch. 1, Sachs tr., p. 231).

“[E]verything changes from something that has being in potency to something that has being at-work” (ch. 2, p. 232).

All change for Aristotle is from something being potentially something to its being that same something in actuality or being-at-work or fulfillment. This is narrower than common English usage. In Physics book VII he says that “states, whether of the body or of the soul, are not alterations” (Collected Works, Barnes ed., vol. 1, p. 412).

“Now if something has being in potency, still this is not a potency to be any random thing, but a different thing comes to be from a different potency” (ibid).

Although one thing may have many potentialities, each of which may or may not be realized, each of these is a specific potentiality to be actual or at-work or fulfilled in some definite way.

“The kinds of thinghood are three, since the material is a this by coming forth into appearance (for whatever has being by way of contact, and not by having grown together, is material and underlies something else), while the nature of a thing is a this and an active condition into which it comes; and then the third kind is the particular thing that consists of these, such as Socrates or Callias” (ch. 3, p. 233).

He reminds us that when we speak of particular things, to avoid confusion we need to attend to whether we mean their matter, their form, or the composite consisting of both.

“Now things that cause motion are causes as being previously present, but things that are causes in the sense of rational patterns are simultaneous with what they produce” (p. 234).

Causes that are not of motion as such, but rather simply of being in a certain way, like form and that-for-the-sake-of-which, are not like more direct causes of motion in their mode of operation with respect to time. Their operation as causes does not involve a distinct externality related to a before and after, but rather unfolds immanently in their effects.

“Now there is a sense in which the causes and sources of different things are different, but there is a sense in which, if one speaks universally by way of analogy, they are the same for all things…. [B]ut the elements are different in different things, and the first cause that sets them in motion is also different in different things…. [B]ut still, over and above these, is the cause which, as the first of all things, sets all things in motion” (ch. 4, p. 234-236).

For Aristotle, everything has both a particular cause or causes, and a dependency on the first cause of all. The first cause of all operates through particular causes. This is the first time he has unambiguously implied that there is a first cause of all things. (In the middle above, when he speaks of “the first cause that sets them in motion”, this is not the first cause of all, but the first more specific cause of the motion in question.)

“Now since some things are separate while others are not separate, the former are independent things. And it is on account of this that all things have the same causes, because without independent things, attributes and motions are not possible. So then these causes will be, presumably, soul and body, or intellect, desire, and body. And in yet another way the sources of things are the same by analogy, namely being-at-work and potency, though these are both different and present in different ways in different things” (ch. 5, p. 236).

Once again, he recalls both the strategy of deriving the saying of being in the other categories from the saying of what independent things are, and the analogy by which the meanings of actuality and potentiality were illustrated. Again he emphasizes actuality and potentiality as sources of all things.

In passing, he seems to suggest thinking about human being in more specific terms of intellect and desire, rather than an undifferentiated soul. In the Nicomachean Ethics, he specifies that choice is grounded in a fusion of intellect and desire.

“Further, it is necessary to see that some things are possible to state universally, but others not. Now the primary sources of all things are a this that is first at work and something else which is in potency. So these are not the universal causes, since the source of particular things is particular; for a human being is the source of a human being universally, but no one is this universal, but rather Peleus is the source of Achilles and your father of you, and this particular B is the source of this particular BA, but B in general is the source of BA simply. And then, if the causes and elements of independent things are the sources of all things (but different ones of different ones), then as was said, of things not in the same class (colors and sounds, or independent things and quantity) they are different except by analogy; of things that are in the same kind they are also different, but not in kind, but because they are different for particular things, your material and form and mover from mine, though they are the same in their universal statement” (p. 237).

Again he emphasizes that particulars have particular causes. The kind of universality and operation that will be attributed to the first cause of all will be of a sort that respects this. He also again emphasizes that the primary sources of all things are particular actualities and potentialities.

“So as for seeking out what are the sources or elements of independent things and of relations and the of-what-sorts of things, and whether they are the same or different, it is clear that, since they are meant in more than one way, they do belong to everything, but when they have been distinguished they are not the same but different, except in one sense. And the causes of all things are the same in this sense — by analogy — because they are material, form, deprivation, and a mover, and the causes of independent things are the causes of all things in this sense — because when they are taken away everything is taken away; and further, the primary thing that is completely at work is the cause of all things. But the causes are different in this sense — they are as many as the primary contraries, described neither generically nor ambiguously, and as there are kinds of material as well. So what the sources are of perceptible things, and how many there are, and in what way they are the same and in what way different, have been said” (pp. 237-238).

At long last, we come to the argument that there really is a first cause of all things. Again he emphasizes that everything also has particular sources and causes.

“Now since there are three kinds of thinghood, two of them natural and one motionless, about the latter one must explain that it is necessary for there to be some everlasting motionless independent thing” (ch. 6, p. 238).

“For independent things are primary among beings, and if they were all destructible, everything would be destructible; but it is impossible for motion either to come into being or to be destroyed (since it always is), and impossible too for time” (ibid).

For Aristotle there is no first motion, or first moment in time. Instead, there must be an everlasting cause of motion.

“For if there were no time, there could be no before and after; and motion is continuous in just the way that time is; since time is either the same as or some attribute of motion” (ibid).

He points out that to speak of anything “before” there was any time is incoherent, since before and after presuppose time.

“But there is no continuous motion other than in place, and among these, other than in a circle” (ibid).

Only motion in a circle could continue forever. Space is vast, but Aristotle does not believe in infinite distances, so for him there could not be motion continuing forever in a straight line.

He seems to imply that the most fundamental motion of all — that of the fixed stars — provides a uniform measure for time. In modern terms, this is the earth’s rotation on its axis, as observed from a point on the earth. In the absence of evidence refuting what we see to be the case, he assumes that the stars forever rotate around the earth, and that the apparent motion of what is apparently the outermost sphere of the fixed stars is therefore a primary motion that spatially surrounds all things. If we take earth as the point of reference for whatever relativistic motions we see in the sky, this fits all the observational facts.

“But surely if there is something capable of moving and producing things, but not at work in any way, there will not be motion; for what has a potency admits of not being at work” (ibid).

Here he returns to the Physics sense of potentiality and actuality, and to the priority of the actual. Every potentiality is a source of motion that requires something external that is already an actuality of the same sort, in order for the potentiality to be actualized. The child requires a parent, the artifact a Platonic model.

“Therefore, there is no benefit even if we adopt everlasting independent things, as do those who bring in the forms, unless there is in them some source capable of producing change; moreover, even this is not enough, not even if there is another independent thing besides the forms, since if it is not going to be at work, there will not be motion” (ibid).

A pure form or logical universal that is not “actual” cannot explain motion. Once again, motion as the actualization of a potential depends on a pre-existing actuality.

“What’s more, it is not enough even if it will be at work, if the thinghood of it is potency, for there would not be everlasting motion, since what has being in potency admits of not being” (ibid).

Further, any first cause of motion must be everlasting, continuous, and unchanging in its action. That is to say, it must itself be purely actual, with no admixture of potentiality. It would not be sufficient to explain everlasting, continuous motion if the first cause just happened to be actual for some period of time.

“Therefore it is necessary that there be a source of such a kind that the thinghood of it is being-at-work. On top of that, it is necessary that these independent things be without material, for they must be everlasting, if indeed anything else is everlasting. Therefore they are being-at-work” (ibid).

As he just suggested, any first cause of all must therefore be a pure actuality with no potentiality. What Aristotle calls matter is kind of potentiality, so the first cause must have no matter either.

“For how will things have been set in motion, if there were not some responsible thing at work? For material itself, at any rate, will not set itself in motion” (p. 239).

“And this is why some people, such as Leucippus and Plato, bring in an everlasting activity, for they say there is always motion. But why there is this motion, and what it is, they do not say, nor the cause of its being in a certain way or some other way. For nothing moves at random, but always something must be present to it, just as now something moves in a certain way by nature, but in some other way by force or by action of intelligence or something else” (ibid).

It is not enough to simply posit motion. This does not explain anything.

“And then, what sort of motion is primary? For this makes so much difference one can hardly conceive it. But surely it is not possible for Plato to say what he sometimes thinks the source of motion is, which sets itself in motion; for the soul is derivative, and on the same level as the heavens, as he says” (ibid).

The thought here seems to be that if there is a first cause of motion, there must be a primary sort of motion that it primarily causes. For Aristotle, this is the movement of the fixed stars.

“Anaxagoras testifies that being-at-work takes precedence (since intellect is a being-at-work), as does Empedocles with love and strife, and so do those who say there is always motion, such as Leucippus; therefore there was not chaos or night for an infinite time, but the same things have always been so, either in a cycle or in some other way, if being-at-work takes precedence over potency. So if the same thing is always so in a cycle, it is necessary for something to persist always at work in the same way” (pp. 239-240).

If all things did not come from something that is an actuality or being-at-work or fulfillment, then they could only come from what the poets called “chaos and night”. But if all things came from chaos and night, there would be no hope of understanding anything. Aristotle suggests that several of his predecessors ought to have recognized the priority of actuality, as an implicit presupposition of what they did say.

“But since it is possible for it to be this way, and if it is not this way things will come from night and from ‘all things together’ and from not-being, these questions could be resolved; and there is a certain ceaseless motion that is always moving, and it is in a circle (and this is evident not only to reason but in fact), so that the first heaven will be everlasting” (ch. 7, p. 240).

He does not claim to positively know that actuality is necessarily prior to potentiality. He claims that the account is plausible, and that any alternative must lead back to sheer chaos, which would make it impossible for anything to be truly intelligible at all.

“Accordingly, there is also something that moves it. And since what is in motion and causes motion is intermediate, there is also something that causes motion without being in motion, which is everlasting, an independent thing, and a being-at-work” (ibid).

Behind each independent celestial motion, there must be some actual everlasting independent thing. Behind these, there must be something that is completely unmoved, and that is a pure actuality or being-at-work or fulfillment.

“But what is desired and what is thought cause motion in that way: not being in motion, they cause motion” (ibid).

For Aristotle, desire and thought are unmoved movers.

“But the primary instances of these are the same things, for what is yearned for is what seems beautiful, while what is wished for primarily is what is beautiful; but we desire something because of the way it seems, rather than its seeming so because we desire it, for the act of thinking is the beginning” (pp. 240-241).

Desire and thought both aim at what is good or beautiful. The way things seem — and consequently, the act of thinking or judging — drives wishing and willing, not vice versa. Further below, he will again emphasize the active rather than merely receptive role of thought.

“But the power of thinking is set in motion by the action of the thing thought, and what is thought in its own right belongs to an array of affirmative objects of which thinghood is primary, and of this the primary kind is that which is simple and at work” (p. 241).

Thinking itself is driven by the actuality of what it thinks. This does not negate his emphasis on thinking as act.

“But what is one and what is simple are not the same, for oneness indicates a measure, but what is simple is itself a certain way” (ibid).

The simplicity he attributes to the first cause is a stronger criterion than being one.

“But surely the beautiful and what is chosen in virtue of itself are also in that same array, and what is primary is always best, or analogous to it” (ibid).

First things are good and beautiful, and the first thing of all can be identified with the good and the beautiful.

“And that-for-the-sake-of-which is possible among motionless things, as the [following] distinction makes evident; for that-for-the-sake-of-which is either for something or belonging to something, of which the former is and the latter is not present among motionless things” (ibid).

Here he explicitly says that that-for-the-sake-of-which has a broader scope than any source of motion. Alone among the four kinds of causes, it provides ultimate reasons why things are what they are. Form may be identified with what things are, but that-for-the-sake of which is the cause of form and the reason why it is what it is.

“And it causes motion in the manner of something loved, and by means of what is moved moves other things” (ibid).

The highest kind of cause, that-for-the-sake-of-which, involves no force or compulsion or unconditional necessity. Other things are moved because they love it or are attracted by it, but they could not be so moved if they did not have their own sources of motion. They are not moved by some active power emanating from the first cause.

“But since there is something that causes motion while being itself motionless, this does not admit of being otherwise than it is in any respect at all” (ibid).

“For among changes, the primary one is change of place, and of this the primary kind is a circle, but this is what this mover causes” (ibid).

“Therefore [the first cause] is something that has being necessarily…. On such a source, therefore, the cosmos and nature depend” (pp. 241-242).

“And the course of its life is of such a kind as the best we have for a short time. This is so because it is always the same way (which for us is impossible), and because its being-at-work is also pleasure (which is what makes being awake, perceiving, and thinking the most pleasant things, while hopes and memories are pleasant on account of these)” (p. 242).

If we speak in terms of pleasure here, it would be of the highest possible sort. I think “pure delight” captures the meaning more clearly.

“And the thinking that is just thinking by itself is a thinking of what is best just as itself, and especially so with what is so most of all” (ibid).”

“But by partaking in what it thinks, the intellect thinks itself, for it becomes what it thinks by touching and contemplating it, so that the intellect and what it thinks are the same thing” (ibid).

And this, I say, is pure delight.

“For what is receptive of the intelligible and of thinghood is the intellect, and it is at work when it has them; therefore it is the being-at-work rather than the receptivity the intellect has that seems godlike, and its contemplation is pleasantest and best” (ibid, emphasis added).

He is saying that it is by virtue of the more perfect entelechy of intellect, which goes beyond the limited entelechy associated with motion — rather than intellect’s incidental touching or contemplation of something else — that intellect seems godlike. Here again he emphasizes the primarily active rather than receptive character of thought.

“So if the divine being is in this good condition that we are sometimes in, that is to be wondered at; and if it is in it to a greater degree than we are, that is to be wondered at still more. And that is the way it is” (ibid).

For Aristotle, the divine is not incommensurable with the human. Albeit in a very partial manner, we also partake of it, and the more so the more that we are moved by our highest values.

“But life belongs to it too, for the being-at-work of intellect is life, and that being is being-at-work, and its being-at-work is in itself the best life and is everlasting. And we say it is a god who everlastingly lives the best life, so that life and continuous and everlasting duration belong to a god; for this being is god” (ibid).

“That, then, there is an independent thing that is everlasting, motionless, and separate from perceptible things, is clear from what has been said. And it has also been demonstrated that this independent thing can have no magnitude, but is without parts and indivisible (for it causes motion for an infinite time, while no finite thing has an infinite power, and since every magnitude must be either finite or infinite, it cannot have magnitude, either finite, for the reason given, or infinite, because there is no infinite magnitude at all). But surely it has also been demonstrated that it cannot be affected or altered” (p. 243).

Sachs says in a note that the reference to a demonstration that the first cause is not involved with magnitude effectively incorporates the entire argument of the Physics by reference. Book VIII of the Physics has a far more thorough argument that there must be a first unmoved mover corresponding to the primary observable motion of the circling of the fixed stars, but that account does not address the what-it-is of things.

“But since… we see in addition to the motion of the whole heaven, other everlasting motions which belong to the planets…, it is necessary that each of these motions also be caused by something that is itself motionless and an everlasting independent thing. For the nature of the stars is for each to be an everlasting independent thing, while the mover is everlasting and takes precedence over the thing moved, and what takes precedence over an independent thing must be an independent thing” (ch. 8, p. 244).

The terrestrial independent things are mainly plants and animals. These have the richest entelechies among terrestrial perceptible things.

Aristotle also acknowledges each star participating in the motion of the heaven as an entelechy of its own. At least in a way, it is superior to ours, in that to all appearances it lasts forever.

The stars he calls planets are those that stand out by having observable independent motions of their own, different from the primary motion that they share with all the stars that are called “fixed” by contrast.

“[B]ut the number of motions is already something one must examine from that kind of mathematical knowledge that is the nearest kin to philosophy, namely from astronomy. For this kind makes its study about perceptible, everlasting thinghood, while the others, such as those concerned with numbers and with geometry, are not about thinghood at all” (ibid).

“[A]s for how many [independent motions] there happen to be, we now state what some of the mathematicians say, for the sake of a conception of it, … and as for what remains, it is necessary to inquire into some things ourselves, while listening to what other inquirers say about others. If something should seem to those who busy themselves with these matters to be contrary to what has just now been said, it is necessary to welcome both accounts, but trust the more precise one” (pp. 244-245).

“[F]or let the number that is necessary be left for more relentless people to say” (p. 246).

Apparently he made an arithmetic error counting the motions (“either 55 or 47”, where the 47 should have been 48, according the details I have not reproduced), then made a joke of it. I don’t believe Aristotle is very attached to specific enumerations of any sort. It is the principles upon which distinctions are based that matter.

“There has been handed down from people of ancient and earliest times a heritage, in the form of myth, to those of later times, that these original beings are gods, and that the divine embraces the whole of nature. The rest of it was presently introduced in mythical guise for the persuasion of the masses and into laws for use and benefit” (p. 247).

The divine embraces the whole of nature. We still name the planets by the Roman names for the Greek gods that were associated with them in antiquity.

Next he seems to respond to, or perhaps anticipate, doubts about what he said earlier about intellect.

“Now concerning the intellect there are certain impasses, for it seems to be the most divine of things that are manifest to us, but the way it is if it is to be of that sort contains some things that are hard to digest. For if it thinks nothing, what would be solemn about that? Rather, it would be just like someone sleeping. But if it does think, but something else has power over it, then, since it is not thinking but potency that is the thinghood of it, it could not be the best independent thing, for it is on account of its act of thinking that its place of honor belongs to it. And still, whether the thinghood of it is a power of thinking or an activity of thinking, what does it think?” (ch. 9, p. 247).

“For [what intellect thinks] is either itself or something else, and if it is something else, either always the same one or different ones. And then does it make any difference, or none, whether its thinking is of what is beautiful or of some random thing? Isn’t it even absurd for its thinking to be about some things? Surely it is obvious that it thinks the most divine and honorable things, and does not change, since its change would be for the worse, and such a thing would already be a motion” (p. 248).

Intellect will prefer the beautiful and the good over any random thing. Physics book VII much better explains why certain things that we are used to calling “changes” are not considered changes in his way of speaking.

“First, then, if it is not an activity of thinking but a potency, … it is clear that something else would be more honorable than the intellect, namely what it thinks…. Therefore what it thinks is itself, if it is the most excellent thing, and its thinking is a thinking of thinking” (ibid).

For a third time, he insists that intellect is primarily active, rather than receptive. Its main concern seems to be with whatever is most good and beautiful and honorable. It is a thinking of thinking — true higher-order thinking, rather than a first-order “thinking” of something external.

“But [the human soul’s] knowledge and perception and opinion and step-by-step thinking seem always to be about something else, and about themselves only as something secondary” (ibid).

The above seems to be in implicit contrast with the active thinking about which he was speaking just before. In this way, intellect in its own right is unlike the human soul.

“What’s more, if the thinking and the being thought are different, then in virtue of which of them does what is good belong to it? For to be an act of thinking and to be something thought are not the same” (ibid).

They are the same and yet not the same. Of course, this is in different respects. This is the model for many similar formulations in Hegel.

“Or is it rather that in some cases the knowledge is the thing it is concerned with, so that in the case of the kinds of knowing that make something, the thinghood without material and what it is for something to be, or in the case of the contemplative kinds of knowing, the articulation, is both the thing the knowledge is concerned with and the activity of thinking it? So since what is thought and what is thinking are not different with as many things as have no material, they will be the same, and the act of thinking will be one with what is thought” (ibid).

Here he suggests that we may after all be able to see instances of this identity by reflecting on our experiences of productive and contemplative knowing. Insofar as we actually know anything, we partially escape the inherent limitations of the human soul.

“But there is still an impasse left as to whether what is thought is composite, for then thinking would be changing among the parts of the whole. Or is it the case that everything that has no material is indivisible?” (pp. 248-249).

Implicitly, he seems to favor the latter alternative. Then twice more he speaks of intellect’s predilection for what is good and best.

“So the condition the human intellect, or that of any composite being, is in at some period of time (for it does not have hold of what is good at this or that time, but in some whole stretch of time it has hold of what is best, since that is something other than itself), is the condition the thinking that thinks itself is in over the whole of time” (p. 249).

Again, for Aristotle we have a little bit of the divine within us insofar as we have intellect, so there is no radical incommensurability between the divine and the human.

“One must also consider in which of two ways the nature of the whole contains what is good and best, whether as something separate, itself by itself, or as the order of the whole of things. Or is it present in both ways…?” (ch.10, p. 249).

Book Lambda’s final chapter ends with a quote from a speech by Odysseus in Homer’s Iliad. The whole chapter is oriented toward this literary image. At this point in the Iliad, the Greeks had been in complete disarray, a confused mass, but Odysseus’ words restore their morale and disciplined unity. (Notably, Odysseus was not the high king or commander-in-chief, though he was a leader. It was what he said that mattered.) Aristotle wants us to see this as a metaphorical answer to the question just posed. What is good and best must indeed be present in both ways — both as from the first cause, and as distributed and embodied throughout the whole — but he wants to emphasize that the “for the sake of which” of the first cause plays a real leading role, even though it does not govern by force.

“But beings do not present the aspect of being badly governed” (pp. 251-252).

As we have seen, this does not mean that all the facts of the world are as they ought to be. It does mean that life and the world are essentially good.