One of the most fundamental notions in the thought of Aristotle is the distinction between actuality and potentiality, which Aristotle links with the equally fundamental distinction between form and matter respectively. According to Aristotle, form, which brings with it actuality, and matter, which brings with it potentiality, are eternal and as such necessary. Consequently, on Aristotle?s view, neither form nor matter needs an efficient cause for its existence. Later thinkers?both in the Greek …
Read moreOne of the most fundamental notions in the thought of Aristotle is the distinction between actuality and potentiality, which Aristotle links with the equally fundamental distinction between form and matter respectively. According to Aristotle, form, which brings with it actuality, and matter, which brings with it potentiality, are eternal and as such necessary. Consequently, on Aristotle?s view, neither form nor matter needs an efficient cause for its existence. Later thinkers?both in the Greek Neoplatonic tradition and Arabic falsafa tradition?believed that in fact form and matter, while being eternal, nonetheless did have an efficient cause, namely, God. In order to maintain this belief, however, these later thinkers needed to respond to certain arguments that Aristotle had presented, which identified existing for all time with being necessary, while anything that has an efficient cause is merely possible and so does not exist for all time. After briefly outlining developments in the late Greek-speaking world surrounding this issue concerning God?s causal relation to eternal forms and matter, I shall consider two theories presented in the Arabic-speaking world: first that of Abu Bishr Matta and second that of Avicenna and his criticism of Abu Bishr. What primarily sets Avicenna apart from other thinkers is that he closely links possibility with matter. While this shift might seem small it opens up for Avicenna a whole new array of options that were not available to earlier philosophers
