Page - 1636 - in The Complete Aristotle

< div id=“section91” class=“section” title=“16”> 16 Evidently even of the things that are thought to be substances, most are only potencies,-both the parts of animals (for none of them exists separately; and when they are separated, then too they exist, all of them, merely as matter) and earth and fire and air; for none of them is a unity, but as it were a mere heap, till they are worked up and some unity is made out of them. One might most readily suppose the parts of living things and the parts of the soul nearly related to them to turn out to be both, i.e. existent in complete reality as well as in potency, because they have sources of movement in something in their joints; for which reason some animals live when divided. Yet all the parts must exist only potentially, when they are one and continuous by nature,-not by force or by growing into one, for such a phenomenon is an abnormality. Since the term ‘unity’ is used like the term ‘being’, and the substance of that which is one is one, and things whose substance is numerically one are numerically one, evidently neither unity nor being can be the substance of things, just as being an element or a principle cannot be the substance, but we ask what, then, the principle is, that we may reduce the thing to something more knowable. Now of these concepts ‘being’ and ‘unity’ are more substantial than ‘principle’ or ‘element’ or ‘cause’, but not even the former are substance, since in general nothing that is common is substance; for substance does not belong to anything but to itself and to that which has it, of which it is the substance. Further, that which is one cannot be in many places at the same time, but that which is common is present in many places at the same time; so that clearly no universal exists apart from its individuals. But those who say the Forms exist, in one respect are right, in giving the Forms separate existence, if they are substances; but in another respect they are not right, because they say the one over many is a Form. The reason for their doing this is that they cannot declare what are the substances of this sort, the imperishable substances which exist apart from the individual and sensible substances. They make them, then, the same in kind as the perishable things (for this kind of substance we know)—’man-himself’ and ‘horse- itself’, adding to the sensible things the word ‘itself’. Yet even if we had not seen the stars, none the less, I suppose, would they have been eternal substances apart from those which we knew; so that now also if we do not know what non-sensible substances there are, yet it is doubtless necessary that 1636