Michael Golluber

Significant scholarship has been devoted to the problem of the incompatibility of Aristotle’s accounts of substance in the Categories and in the Metaphysics. Substance, in the former treatise, is that category of being distinguished from the other accidental categories by reason of the ontological dependence of accident upon substance: every accident must be present in a substance to be present at all. Primary substances such as “Socrates” are distinguished from secondary substances such as “human being” or “animal” since secondary substances are said of primary ones. Only primary substances are neither said of a subject nor present in a subject, depending upon nothing else for their existence. This assertion of the ontological primacy of the individual seems to be withdrawn by Aristotle, however, in the Metaphysics, in which substance emerges in a discussion of the hupokeimenon—the underlying subject of which everything else is predicated. This subject is to be understood in three senses: as matter, as form, and as the composite of the two. Primary substance, finally, is granted to form alone, the “most perplexing” of the candidates, according to Aristotle, and the one that turns out to refer to the same thing as essence. Since what Aristotle means by essence looks to be a form common to all individuals of a particular species, it is not surprising that commentators identify at worst a contradictory theory regarding substance, and at best a transformation of an immature theory of substance into a mature one.

This dissertation is an attempt to understand Aristotle's De Anima as a unified whole--a unity, I argue, which is only as problematic as is the unity of the soul of which it speaks. By focusing on Aristotle's account of the faculties of sight and touch, and the tension between these two powers by which the activity of knowledge has been metaphorically understood throughout much of the history of philosophy, I believe I have come close to capturing the essence of what Aristotle means by entelecheia. The problem of soul understood as an entelecheia amounts to the problem, as it has been expressed by Nietzsche, of "How One Becomes What One Is." For Aristotle, I try to show, becoming what one is already, as a potentiality, is an activity of becoming not a knower but rather a student, or an activity that involves learning how to learn

This paper on Aristotle’s De Amilla attempts to understand the treatise as a unified whole---a unity, it may be argued, that is only as problematic as is the unity of the soul of which it speaks. Aristotle’s treatise on the soul must strike its reader as being all too perplexing, and the subject of touch in particular seems to arouse such perplexity. But Aristotle would have it that “in our inquiry into the soul, in going forward, we must be thoroughly perplexed” (403b20). Touch, as a locus of perplexity in the De Amina, thus seems to provoke the kind of forward motion that leads to the human soul’s knowledge of itself. As such a locus of perplexity, I hope to show, the discussion of touch serves as a thread that provides the seams needed to tie the text together as an integrated whole. By focusing on Aristotle’s account of the faculty of touch, I believe I have come close to capturing the essence of what Aristotle means by entelecheia. Soul understood as an entelecheia amounts to the location of the soul’s highest possibilities in the activity of learning rather than knowing. Aristotle is much more Socratic than he might at first appear.

THE DE ANIMA POSES CERTAIN CHALLENGES to those readers who would like to see Aristotle self-bound to the principles of logographic necessity proposed by his teacher Plato. When held as a standard, Socrates’ call in the Phaedrus for a logos organized like a living being with a body of its own, whose organized parts are to be composed in fitting relation to each other and to the whole, is a call that seems to reveal an Aristotle who lacks a certain mastery of the written word, or who lacks a certain reverence for teachers. The unity of the De Anima is as much open to question as the unity of the soul of which it speaks. Yet Aristotle would have it that “in our inquiry into the soul, in going forward, we must be thoroughly perplexed.”

This paper on Aristotle’s De Amilla attempts to understand the treatise as a unified whole---a unity, it may be argued, that is only as problematic as is the unity of the soul of which it speaks. Aristotle’s treatise on the soul must strike its reader as being all too perplexing, and the subject of touch in particular seems to arouse such perplexity. But Aristotle would have it that “in our inquiry into the soul, in going forward, we must be thoroughly perplexed” (403b20). Touch, as a locus of perplexity in the De Amina, thus seems to provoke the kind of forward motion that leads to the human soul’s knowledge of itself. As such a locus of perplexity, I hope to show, the discussion of touch serves as a thread that provides the seams needed to tie the text together as an integrated whole. By focusing on Aristotle’s account of the faculty of touch, I believe I have come close to capturing the essence of what Aristotle means by entelecheia. Soul understood as an entelecheia amounts to the location of the soul’s highest possibilities in the activity of learning rather than knowing. Aristotle is much more Socratic than he might at first appear.