Seite - 1622 - in The Complete Aristotle

For to make a ‘this’ is to make a ‘this’ out of the substratum in the full sense of the word. (I mean that to make the brass round is not to make the round or the sphere, but something else, i.e. to produce this form in something different from itself. For if we make the form, we must make it out of something else; for this was assumed. E.g. we make a brazen sphere; and that in the sense that out of this, which is brass, we make this other, which is a sphere.) If, then, we also make the substratum itself, clearly we shall make it in the same way, and the processes of making will regress to infinity. Obviously then the form also, or whatever we ought to call the shape present in the sensible thing, is not produced, nor is there any production of it, nor is the essence produced; for this is that which is made to be in something else either by art or by nature or by some faculty. But that there is a brazen sphere, this we make. For we make it out of brass and the sphere; we bring the form into this particular matter, and the result is a brazen sphere. But if the essence of sphere in general is to be produced, something must be produced out of something. For the product will always have to be divisible, and one part must be this and another that; I mean the one must be matter and the other form. If, then, a sphere is ‘the figure whose circumference is at all points equidistant from the centre’, part of this will be the medium in which the thing made will be, and part will be in that medium, and the whole will be the thing produced, which corresponds to the brazen sphere. It is obvious, then, from what has been said, that that which is spoken of as form or substance is not produced, but the concrete thing which gets its name from this is produced, and that in everything which is generated matter is present, and one part of the thing is matter and the other form. Is there, then, a sphere apart from the individual spheres or a house apart from the bricks? Rather we may say that no ‘this’ would ever have been coming to be, if this had been so, but that the ‘form’ means the ‘such’, and is not a ‘this’-a definite thing; but the artist makes, or the father begets, a ‘such’ out of a ‘this’; and when it has been begotten, it is a ‘this such’. And the whole ‘this’, Callias or Socrates, is analogous to ‘this brazen sphere’, but man and animal to ‘brazen sphere’ in general. Obviously, then, the cause which consists of the Forms (taken in the sense in which some maintain the existence of the Forms, i.e. if they are something apart from the individuals) is useless, at least with regard to comings-to-be and to substances; and the Forms need not, for this reason at least, be self-subsistent substances. In some cases indeed it is even obvious that the begetter is of the same kind as the begotten (not, however, the same nor one in number, but in form), i.e. in the case of natural products (for man begets man), unless something happens contrary to nature, e.g. the production of a mule by a horse. (And even these cases are similar; for that which would be found to be common to horse and 1622