Seite - 412 - in The Complete Aristotle

does something or has something done to him’, ‘is or becomes something from being a doctor.’ These expressions may be taken in two senses, and so too, clearly, may ‘from being’, and ‘being acts or is acted on’. A doctor builds a house, not qua doctor, but qua housebuilder, and turns gray, not qua doctor, but qua dark-haired. On the other hand he doctors or fails to doctor qua doctor. But we are using words most appropriately when we say that a doctor does something or undergoes something, or becomes something from being a doctor, if he does, undergoes, or becomes qua doctor. Clearly then also ‘to come to be so-and-so from not-being’ means ‘qua not-being’. It was through failure to make this distinction that those thinkers gave the matter up, and through this error that they went so much farther astray as to suppose that nothing else comes to be or exists apart from Being itself, thus doing away with all becoming. We ourselves are in agreement with them in holding that nothing can be said without qualification to come from what is not. But nevertheless we maintain that a thing may ‘come to be from what is not’-that is, in a qualified sense. For a thing comes to be from the privation, which in its own nature is not-being,-this not surviving as a constituent of the result. Yet this causes surprise, and it is thought impossible that something should come to be in the way described from what is not. In the same way we maintain that nothing comes to be from being, and that being does not come to be except in a qualified sense. In that way, however, it does, just as animal might come to be from animal, and an animal of a certain kind from an animal of a certain kind. Thus, suppose a dog to come to be from a horse. The dog would then, it is true, come to be from animal (as well as from an animal of a certain kind) but not as animal, for that is already there. But if anything is to become an animal, not in a qualified sense, it will not be from animal: and if being, not from being-nor from not-being either, for it has been explained that by ‘from not being’ we mean from not-being qua not-being. Note further that we do not subvert the principle that everything either is or is not. This then is one way of solving the difficulty. Another consists in pointing out that the same things can be explained in terms of potentiality and actuality. But this has been done with greater precision elsewhere. So, as we said, the difficulties which constrain people to deny the existence of some of the things we mentioned are now solved. For it was this reason which also caused some of the earlier thinkers to turn so far aside from the road which leads to coming to be and passing away and change generally. If they had come in sight of this nature, all their ignorance would have been dispelled. 412