Seite - 695 - in The Complete Aristotle

coming-to-be which occurs in nature. For the things which come-to-be by natural process all exhibit, in their coming-to-be, a uniformity either absolute or highly regular: while any exceptions any results which are in accordance neither with the invariable nor with the general rule are products of chance and luck. Then what is the cause determining that man comes-to-be from man, that wheat (instead of an olive) comes-to-be from wheat, either invariably or generally? Are we to say ‘Bone comes-to-be if the “elements” be put together in such-and such a manner’? For, according to his own estatements, nothing comes-to-be from their ‘fortuitous consilience’, but only from their ‘consilience’ in a certain proportion. What, then, is the cause of this proportional consilience? Presumably not Fire or Earth. But neither is it Love and Strife: for the former is a cause of ‘association’ only, and the latter only of ‘dissociation’. No: the cause in question is the essential nature of each thing- not merely to quote his words) ‘a mingling and a divorce of what has been mingled’. And chance, not proportion, ‘is the name given to these occurrences’: for things can be ‘mingled’ fortuitously. The cause, therefore, of the coming-to-be of the things which owe their existence to nature is that they are in such-and-such a determinate condition: and it is this which constitutes, the ‘nature’ of each thing-a ‘nature’ about which he says nothing. What he says, therefore, is no explanation of ‘nature’. Moreover, it is this which is both ‘the excellence’ of each thing and its ‘good’: whereas he assigns the whole credit to the ‘mingling’. (And yet the ‘elements’ at all events are ‘dissociated’ not by Strife, but by Love: since the ‘elements’ are by nature prior to the Deity, and they too are Deities.) Again, his account of motion is vague. For it is not an adequate explanation to say that ‘Love and Strife set things moving, unless the very nature of Love is a movement of this kind and the very nature of Strife a movement of that kind. He ought, then, either to have defined or to have postulated these characteristic movements, or to have demonstrated them-whether strictly or laxly or in some other fashion. Moreover, since (a) the ‘simple’ bodies appear to move ‘naturally’ as well as by compulsion, i.e. in a manner contrary to nature (fire, e.g. appears to move upwards without compulsion, though it appears to move by compulsion downwards); and since (b) what is ‘natural’ is contrary to that which is due to compulsion, and movement by compulsion actually occurs; it follows that ‘natural movement’ can also occur in fact. Is this, then, the movement that Love sets going? No: for, on the contrary, the ‘natural movement’ moves Earth downwards and resembles ‘dissociation’, and Strife rather than Love is its cause-so that in general, too, Love rather than Strife would seem to be contrary to nature. And unless Love or Strife is actually setting them in motion, the ‘simple’ bodies themselves have absolutely no movement or rest. But this is paradoxical: and what is more, 695