Category Archives: Metaphysics

Philosophy East and West: Pt II: Introduction to the “Dao Deh Ching”

As stated in my previous post, in this series of blog posts I wish to highlight the common aspects of classical philosophy in India, China and Greece. Now we begin with the Dao Deh Ching by Lao Tsu. In this I will be guided by the agenda of seeing how the author is concerned with answering what I call (after Buddhas’ example) the “Four Noble Questions” of philosophy,.  Because Lao Tsu is a philosopher in the sense that we are using here, he has answers to all of the Four Noble Questions:

  1. What are the “Many Things“, that we find in this world? The Ten Thousand Things; Heaven and Earth.
  2. What is the main Problem with the many things? Life out of Balance/Ignorance of the Way.
  3. What is the “One Special Thing“? The Way (Tao).
  4. How is the One Special Thing from step three the Solution to the Problem of step two? True Power (Teh).

[Sorry about some of the formatting problems: I wrote this in LibreOffice and much of it completely messed up on cutting and pasting into WordPress.]

Chapter I.

A. The “Ten Thousand Things”

In this chapter, we shall look at Lao Tzu’s domain of discourse. He calls it “The Ten Thousand Things”. Of course there are more than 10.000 of these things; in Chinese, the phrase is slang for “everything”. But for those who are accustomed to reading Western philosophy, we notice that there is at least one type of thing conspicuously absent: ideal beings, known to the Greeks as “Forms” or “Ideas”. These sorts of beings are outside of time and space. Even geometric forms such as the Form of ‘Cube’ or that of the ‘Sphere’ are not in a particular place. The funny thing is that “Forms” and “Ideas” are not considered worthy of a full treatment in Chinese thought as they are in Greece. In this way, early Chinese thought is what we in the West call “naturalistic”, meaning that the domain of beings considered “real” and worthy of explanation all exist in space and time… except for perhaps the Tao itself, although even this is left for the reader to guess. 1

Such doubts aside, there is a sense in which Daoism is extremely naturalistic. 2But what we mean by this here is that the thinkers so called restrict themselves to those beings which exist in space, time, and physical causality. I assume that Old Lao believes in divine beings, but these beings are, like us, actors in space and time. They may be made of some exotic form of matter and perhaps they will last for eons, but they are not the sort of thing that exists outside of nature in the way that Aristotle’s “Prime Mover(s)” and Plato’s Forms. 3

Lao Tsu classifies  the weather, the seasons, animals, plants, medicine, families, villages, works of art, gardens, and kingdoms as among the “Ten Thousand Things”. So although they are all in space and time, even the artificial is ‘natural’ in this sense. In this it follows Greek thought; Aristotle’s “Physics”, which defines its primary subject matter as “nature” or “physis”, does this with the assumption that the ultimate principles of nature also govern the artificial (‘tekne“) as well. This is also true of modern science; physics is used to study both nature proper as well as engineered or artificial systems.

The Dao as Arkhe

The way that can be spoken of is not the constant way; the name that can be named is not the constant name. The nameless is the beginning of heaven and earth; The named is the mother of the myriad creatures.”

The “Arkhe” is a Greek term which translates as “principle, basis, reason (for), cause, origin, ruler”. I have already dealt at lengths with it here. It is an untranslatable Greek word that includes the meanings of the English words “principle”, “origin”, “basis”,“leader”,“oldest”, “first” and others. Philosophy, science, and engineering all seek the arkhe behind everything, and every major scientific revolution in science seems to reduce the number of principles needed for explaining things while increasing predictive power. Defined at length in Metaphysics V.1 by Aristotle, where he defines it with the meanings given below; for the sake of the unGreeked reader, I have underlined all words that render some form of the Greek wordarkhe”. In the Dao Deh Ching, the word “Dao” is used in precisely the same ways asArche”, so after each sense given for “Arkhe”, I will place a synonymous usage of “Dao”.

“‘BEGINNING‘ [Gk.arkhe] means

  1. That part of a thing from which one would start first, e.g a line or a road has a beginning in either of the contrary directions.” (Aristotle, Metaphysics V.1)
    1. There is a thing confusedly formed, born before heaven and earth. Silent and void it stands alone and does not change, It is capable of bieng the mother o the world. I do not know its name so I style it ‘the way’.”4 Dao Deh Ching XXV.56
  2. That from which each thing would best be originated, e.g. even in learning we must sometimes begin not from the first point and the beginning of the subject, but from the point from which we should learn most easily.” (Aristotle, Metaphysics V.1)
    1. Woe unto him who wilfully innovates while ignorant of the constant [Dao], But should one act from knowledge of the constant [the Dao], one’s action will lead to impartiality, impartiality to kingliness, kingliness to heaven, heaven to the way the way to perpetuity, and to the end of one’s days one will meet with no danger.” Dao Deh Ching XVI.38
    2. In a home it is the site which matters… “ Ibid.VIII
    3. Hold fast to the way of antiquity..” Ibid. XIV.34
  3. That from which, as an immanent part, a thing first comes to be, e,g, as the keel of a ship and the foundation of a house, while in animals some suppose the heart, others the brain, others some other part, to be of this nature.” (Aristotle, Metaphysics V.1)
    1. The nameless is the beginning of heaven and earth; The named is the mother of the myriad creatures.” Dao Deh Ching I
    2. The myriad creatures rise from it and yet it claims no authority; it gives them life and yet claims no possiession.” Dao Deh Ching II.7

I know that the above only hints at the full sense of Dao used by Lao Tzu, but for the time being we will leave it here to illustrate our general approach.

So we can see that the dao is a principle, but how is it that it is so mysterious? After all, it is “untellable” and “unsayable” in lines 3 and 4, so how is it that this can be a “philosophy” in the sense similar to that found in Plato and Aristotle? This is dealt with in the next section, where I deal with many of the things normally cited as evidence that Daoism is more mysticism that philosophy.


The “Two Truths”

Hence always rid yourself of desires in order to observe its secrets; But always allow yourself to have desires in order to observe its manifestations. These two are the same but diverge as they issue forth. Being the same they are called mysteries, mystery upon mystery, the gateway of the mainfold secrets.” (Dao Deh Ching I.3-3a)


What is Old Lao talking about here? The way I like to say it is that for him, there are “Two Truths”.5 The two truths are not like two different truths that contradict each other, but rather they are more like two different ways of using the same word “truth”. Each of these two truths operate on different levels, and they only conflict if this difference is ignored. Just as we reinterpret many common words for use in science, for purposes of philosophy it seems useful to stipulate two different senses of “truth”.6 In Buddhism the “Two Truths” are as follows:

  1. Conventional truth – this is the common sense view of the world
  2. Ulitmate Truth – The reality of the world according to knowledge.7

Normally, we think of ultimate truth as truth that has superceded conventional truth. Once that has happened, it seems more natural to think of the previous truth as being proven untrue. Why in the world would we retain it as being called “true” in any way at all?

Modern science requires its own ‘dialethisms’. For example, we know that humans and animals are not radically different but share a common ancestor. This is a good example of “Ultimate Truth”. However, in the course of out daily lives, we treat humans as being special compared to all other types of living creatures. (Pretty much all animals do this.) This is what we would call “Conventional Truth”. Conventional truth does not get replaced by ultimate truth; since it still it guides our actions in most cases. Ultimate Truth is only brought into play on special occasions when we are faced with deep paradoxes or exceptionally rare decisions.

Another example of the two truth distinction concerns atomism. We know that material objects are made of atoms and empty space, and yet in most cases we still deal with them on a common-sense level. This is a very accurate example because there were actually a couple of atomist schools of Mahayana Buddhism who defined the two truths thusly:

The Sarvāstivādin’s ontology[2] or the theory of the two truths makes two fundamental claims.

  1. the claim that the ultimate reality consists of irreducible spatial units (e.g., atoms of the material category) and irreducible temporal units (e.g., point-instant consciousnesses) of the five basic categories, and
  2. the claim that the conventional reality consists of reducible spatial wholes or temporal continua.

To put the matter straightforwardly, for the Sarvāstivādins, wholes and continua are only conventionally real, whereas the atoms and point-instant consciousness are only ultimately real.8

So what are the Daoist two truths? As with Buddhism, the difference lies with the intention of relating to beings from two different motivations:

  1. Knowledge – ““Hence always rid yourself of desires in order to observe its secrets; ”
  2. Desire – “But always allow yourself to have desires in order to observe its manifestations.”

It is pretty much the same in every philosophy; knowledge and desire denote two different ways of relating to beings, each of which has their own level of “truth”. In any case, the distinction underlies many paradoxical statements in the Dao Deh Ching, such as what we find in the next chapter.


Notes on Aristotle’s “Metaphysics” Book VII


[These are my notes on the seventh book of Aristotle’s Metaphysics, also called book “Z” or “Zeta”. It concerns the concept of “substance” (ousia), or in other words “the most real sort of thing that is”. It shows how Aristotle defends his views against both idealism and materialism. In my view, this can be well adapted to modern debates concerning reductionism and physicalism and I hope that it is clear how I think this is so.

One item that puzzled me at first and that paid off my inquiry was the variety of things that were claimed by Aristotle as being “substance”. From a modern perspective, it seems that atoms and molecules are not at all substantial in the way that an organism is. But the funny thing is that there is a really interesting reason why some substances can include as material constituents other substances, even though substances are not merely matter. In the end, I think that there is an explanation for this that includes both Kantian and evolutionary ideas, but this will have to wait for another blog post. I think that this will address many of the concerns raised by the fact that the creatures who implement the highest categories of reason evolved through a contingent process in time and space. If you really pay attention to my description of the relation of elemental and biological substances but below and in a previous post on the “Physics”, you will see it.

It requires some understanding of the following:

  • Aristotle’s “categories” described in his work Categories.  I have not yet posted notes for this, but you can read this for now.
  • Aristotle’s “Four Causes” from Physics Book II.]

Ch. 1 – Being as Substance

  • ” ‘Being’ has many senses. (See Book V.vii)
    • But “being” denotes first “what a thing is” (its individuality) and only after the other categories.
    • All that is is either substance or “a determination of a substance” (some other category).
    • Non-substances (other categories) cannot exist independently or separated from substance.
  • How is substance primary?
    • “In definition”
      • “If we say something is ‘good’, that is not really meaningful unless we know the substance of which is is said.”
    • “In knowledge”
      • We cannot know is something is “x” or “y” unless we know what sort of substance it is.
    • “In time”
      • Because actual substance is always temporally prior to all its other categories.

Ch. 2 – Opinions on substance.

  1. Things commonly accepted as substance.
    • Organisms
    • Parts of Organisms
    • Elements
    • ‘And their different species’
    • “and their parts and what is compounded of them, e.g. the physical universe and its parts (the stars, the Moon, and the Sun).”
  2.  Are all of these subsatnces? Are there any other substances?
  3. Pythagoras says that geometrical forms are more substantial than matter.
  4. The physiologoi reject nonsensible substances.
  5. Plato
    1. accepts geomentry and adds Forms;
    2. rejects material substances.

Ch. 3 – Substance as Substratum

  • There are four strong candidates for substance:
    • Substratum
    • Essence
    • Universal
    • Genus
  • Possible substrata:
    • Matter
    • Sensible Form
    • Hylomorph – the matter/form compound.
  • Any of these could be “that which has predicates but is not predicated of another.”
  • If we define it over-simply thus, it seems that matter is the most likely substance.

Ch. 4 – What has essence?

  1. “Essence” is :
    • What a thing is of itself
    • What a thing is in virtue of itself.
  2. Essence is NOT:
    • “A musical person” – accidental quality of substance.
    • “A white surface” – accidental quality of form.
    • “A white man” – accidental quality of substance.
    • “A cloak”
      • artificial product.
      • compound
        • of material elements
        • of matter and form by skill, not nature
  3. Essence belongs to:
    • Substance “primarily and simply”
    • secondarily to all other Categories, which are said to “be”
      • By equivocation
      • In a qualified sense
        • We know that something is unknown
        • In the sense that nothing “is”.
      • Analogically as in:
        • “Surgical” (tools, practitioners, patients, supplies, rooms, schools, books, techniques, data, terminology)

Ch. 5 – Have coupled terms essence of definition?

This chapter deals with the essences of coupled terms like “white man”, white surface”, “musical man”, or “female human”. It is clear that the separated terms have essences in some sense; what about the compound terms taken jointly?

Essential attributes.

  • Noses are either concave or snub (per se attributes).
  • Animals are either male or female.
  • Quantities are either equal or not.

But whiteness is a NONessential attribute of man.

“Essence” is said analogously or in a different sense in both substance and other categories.

“Thus in one sense there will be no definition or essence of of anything except substances, while in another sense the remaining categories also have them. And so it is manifest that definition is the formula of the essence, and that essence belongs only to substances or to them alone in the proper, primary, and unqualified sense.”

[It seems that nonsubstantial essences are merely classificatory, while substantial essences have other senses:

  • Living essences have their form as their essence.
    • The genotype is the essence, in the following sense:
      • the genotype is nonsensible
      • the genotype is the cause of being is and temporally prior to the phenotype.
  • Molecular essences are the the molecules interface with other molecules; in other words, those aspects of the molecule that make it a suitable substratum for biology.
  • Atomic essences are the properties of the atom (atomic weight, outer electron shell configuration) that determine its chemical behavior.

Notes about these essences:

  • Lower-level substances (e.g. atoms )are “subsumed” into the essences higher level substances. (e.g. molecules).
  • The essence of the living substances is their encoded genotype (informed matter).
  • The essence of non-living substances is their interface with living creatures.]


Ch. 6 – Is a thing the same as its essence?

Two questions:

  • Does “The being” = “The being’s substance”?
  • Does “the being’s substance” = “the being’s essence”?
  1. Q: Why would the essence of the subjects of accidental predication be identical on the view that “a thing = its essence”? After all, it is its essence.
    • A: In one sense, the essence of “white man” and “black man” are the same, since both are “men” and the color is non-essential.
  2. What about per se expressions?
    1. Assuming the (Platonic)? Forms:
      • IF – Essence = Form
      • AND – Form = “ontos on” (thing in itself ?).
      • THEN – Essence is the things themselves. [substance?]
    2. “That each individual thing is one and the same as its essence. … is clear … from the fact that to know the individual thing is to know its essence.”


Ch. 7 – Analysis of the Generation of Substance.

  1. Things Belonging to any of the categories may come into being in many ways.
    1. From many types of causes
      1. nature
      2. art
      3. spontanaeity
    2. Genesis is effected:
      1. BY something (efficient cause)
      2. FROM something (material cause)
      3. FOR something (final cause)
  2. “Some artificial, like some natural, products are also produced spontaneously and by chance; for sometimes, even in the natural sphere, the same things are generated both from seed and without it.” (from History of Animals (eels, fish, testaceans, insects) as well as(Physics?)”2.9″”
    1. Processes of production are analyzed in this section in two ways:
      1. By process:
        1. First the thought
        2. Then productive action
      2. Modes of speech
        1. “From sickness to health” – (not a health from sickness)
        2. “Statue made from stone” – (not from stone to statue)

Ch. 8 – What is generated? The “Hylomorph”

Q: When a substance comes into being, what is it that does so? Form, matter or both?

A: The “hylomorph” (compound of form and matter) comes into being.

“… We do however, cause a bronze sphere to ‘be’ inasmuch as we produce it from bronze andsphere; we put the form into a given lump of matter and the result is a bronze sphere. But if the essence of sphere were produced, it would have to be produced out of something; for what is produced must always be divisible and be partly one thing and partly another – partly matter and partly form.” … “Clearly, then the Forms (if there are such things) do nothing to explain generation or substances, and therefore cannot be considered self-subsistent substances.” Because substances cannot be predicated of another substance.

“Living creatures indeed are more truly substances than anything else, and in their case, if in any, we might expect to discover forms. But no, the begetter is adequate to generating the product, i.e. to putting the form into the matter. The completed whole, a certain form in a certain flesh and bones, is Callias or Socrates; but they are different by virtue of their matter, but the same in form, which is indivisible.” [Note the contradiction with Charlotte Witt’s thesis of individual essences.]

“If then we make the spherical form itself, clearly we should have to make it from some thing, and the process will go on like that ad infinitum.” [But given that the form is ‘made’ (by phylogeny or stellar nuclear synthesis) is it not made from existing “relative form” or ‘intelligible form’?]

Ch. 9 – Production: Autotmaton and non-substances.

“And here is a peculiarity of substance: there must pre-exist in actuality some other substance which produces it, e.g. an animal in the case of animal generation, but a quality or quatity need not necessarily pre-exist otherwise than potentially.” [On the modern view of cosmic and biological evolution, this is not true; nuclear synthesis and phylogeny both generate substances without actual pre-existence.]

Ch. 10 – Parts and Whole

Q: Does the definition of a whole contain that of its parts? What parts are prior to the whole?

Ch. 11 – Parts of the Form / Concrete Whole

Q: Essence seems to be mostly about form. Are there essences which “include” matter? Circles clearly are the former, but “animal” clearly includes matter in the definition.

A: Living creatures are essentially animate. meaning the are defined by movement of matter in space and time. A dead hand is only a ‘hand” equivocally, for it lacks the essentiall principles of change needed for a complete substantial hand.

“With regard to mathematical objects, why are they not the definitions of the parts included in those of the whole; e.g. why is not the definition of the semicircle contained in that of the circle? Not because they are sensible objects, for they are not … semicircles, then, are not part of the universal Circle, but of particular circles,”…

We have stated generally:

  1. What essence is and how it is self-subsistent. (ch. iv)
  2. What sorts of definitions include parts of do not. (ch. v, x, xi)
  3. That material parts have no part in the definition. (ch. v, x, xi)
  4. “That primary substances (ch. vi) e.g., crookedness, (??????????) are the same as their essences, while concrete things involving matter are the same as their essences.”
    1. Concrete things cannot be defined, and all parts of the thing are parts of the thing
    2. But the definition or essence can be defined, and the parts of the concrete thing are not the parts of the essence.


Ch. 12 – [Nothing here folks, move along.]

Ch. 13 – Universal is not substance.

  1. a) A thing’s substance is peculiar only to it and nothing else. b) Substance is not predicated of a thing; whereas universals are always predicated of another.
  2. Perhaps universal is merely included in the essence as “animal” in “man” or “horse”. In that case either:
    1. It must be definable. [And thus contain another universal as defining element.] OR
    2. If not all elements are definable, then some are and thus a) above must be true
    3. It is impossible that individual of substance, if composite, should be composed not of substance or individuals but of qualities. [The qualities are not prior to substance in definition or time.]
    4. If “animal” were substance, then the substance Socrates would contain another substance “animal”.
  3. No common predicate denotes a “so-and-so”, rather “such-and-such”.
  4. A substance cannot contain “other substances existing actually”. [But does not a living substance consist of elemental substances?]

“Substance is definable in one sense and not in another.”

Ch. 14 – Forms are not substances.

This chapter looks at further problems with Platonism:

  • Making Forms substances.
  • Making Forms separate from concrete individuals.\
  • Resolving species into genera and differentia.

Ch. 15 – Forms are not substances, continued.

“Substance” is twofold:

  1. The “concrete thing” – the “hylomorph” (form and matter compound)
    • capable of destruction.
    • NOT demonstratable by reason.
  2. The Form – The substance of the concrete thing.
    • NOT capable of destruction.
    • Demonstratable by reason.
  3. Can the Form be defined?
    1. Each Form is singular.
    2. Which is the overlap of other universals.
    3. But universals apply to many, as do any set of universals.
    4. Even collections of universals that happen to have only one existing examplar COULD have more. (For example, if you created a copy of the Sun, it could still never be the Sun).
    5. [So if the Form is substance, then how could it be many? Since substance has predicates but never is a predicate.]

Ch. 16 –

  1. Of the substances, most exist only “potentially”.
    1. Parts of animals.
      1. Do not exist separately.
      2. When separated are merely matter, losing their form.
    2. Earth, fire, air – “None are one, but they are like a heap.”
    3. One might suppose that parts of animals exist “in act” (i.e. are substances?), YET:
      1. Parts exist only potentially.
      2. For parts are connected “by nature”, not “by violence” (biai) or by growing together.
  2.  Universal not substance of a concrete thing.
    1. On ‘x’ = an ‘x’ thing/itself.
    2. The substance of one ‘x’ is one.
    3. No universal can be a substance or the substance of a thing.

Ch. 17 – “The True View of Substance”

There are two ways of asking “Why is ‘x’ a ‘y’?”:

  1. “Why is man an animal?” – Because the from of  animal is in the form of man.
  2. “Why is this matter a man?” – Because the matter has taken the form of man.

A compound which forms a unity (“hylomorph):

  1. is not merely an aggregate of material elements. (Gk. “hyle“)
  2. but also includes something destroyed by dissolution. (The Form, “morphe” or “eidos“, not the form itself, but the particular instance of the form that was in the particular bit of matter.)

Philosophy East and West: Pt.1 -Introduction

Introduction – The Four Noble Truths of Philosophy.

A lot is said about the differences between Eastern and Western philosophy. A great many people are of the opinion that if we gave equal time to Eastern thought in our education, it would revolutionize our science and/or culture. Of course, such a statement is hard to confirm or deny without waiting for time to pass, but I find that most people who make this claim have no special expertise in any sort of philosophy at all. There is a commonly expressed idealistic preconception of Eastern thought that sees it as being the next level up from Western ideas, such that it seems like foolishness to us Westerners, much like the way that philosophy or science seems like foolishness to the layman. In many cases, this is true, for example Descartes’ famous cogito is quite vulnerable to many Eastern criticisms. However, Descartes is not the last word from the West. Although Buddhism may have been the best challenge to Descartes in his time, there are now better approaches, although Buddhism is still worth a place in the conversation even today.

My approach is heavily influenced by both Eastern and Western thought, and I am not completely sure that I would have reached my current views without heavy exposure to Eastern theory and practice. However, I do think that Eastern thought is for sure not so very far ahead of Western. I do not want to bother with claiming one or the other is better in any unqualified sense, or that one of the two is optional for further progress on our most important questions.

I think that what they share is more fundamental than how they differ. In my view they all share the following four features:

  1. That there are “Many Things“, that we find in this world.
    1. Objects
    2. People
    3. Organisms
    4. Facts
    5. Data
    6. Occurrences
  2. The Many Things are Problematic in some way.
    1. They do not quite make sense.
    2. They are hard to predict.
    3. They suffer or cause suffering.
  3. There is a “One Special Thing
    1. behind,
    2. under or
    3. above all the Many Things.
    4. This One Thing is somehow intrinsically related to all the Many Things, much like God or Natural Law.
  4. The One Special Thing from step three might be the Solution to the Problem of step two.

As I was writing, the above, I noticed how similar the four points were to the Buddha’s “Four Noble Truths”. However, the steps could be filled out with values from numerous schools of thought from all over the world. In the following, we will look at the starting points of the three major sources of philosophy that the world has had in the past.

The Plan of the Treatise.

We shall start with the tradition of China and proceed to Greece and India and see how each of them compare. We shall choose for our examples three ckassic books and under each we list the four headings that we gave above: Many Things, The Problem, The One Special Thing, and the resulting Solution to the Problem:

  1.  The Tao Teh Ching. of China.
    1. The Ten Thousand Things; Heaven and Earth
    2. Life out of Balance/Ignorance of the Way
    3. The Way (Tao)
    4. True Power (Teh)
  2. The Bhagavad Gita of India.
    1. The nature of Maya.
      1. Complete Illusions
      2. Relative Delusion
    2. The Root of Ignorance – Confusion about your self.
    3. The Immortal Atman. – Your True Self
    4. The Science of Raja Yoga – Connecting with the True Self
      1. Study – Jnana Yoga
      2. Worship – Bhakti Yoga
      3. Morality – Panca Sila
      4. Yogic observances
      5. Meditation – Dhyana Yoga
      6. Service – Karma Yoga
  3. The Metaphysics by Aristotle.
    1. What are there? – Nature, Good, Forms
    2. What problems are there?
      1. Cosmological Decay
      2. “Frustration” of Nature
      3. Moral Vice
      4. Ignorance
    3. The Arche and the Four Causes.
    4. The Solution:
      1. Skill
      2. Virtue
        1. Moral Virtue
        2. Intellectual Virtue

There could be many other choices for these: in each of these traditions, there is a great variety of schools of thought that radically disagree with each other. I do not want to efface the differences with or between Greece, India and China, but I think that what is shared among all of them is something that is very useful to know no matter which tradition you call home.

Notes on Aristotle’s “Metaphysics” Book I

These are my notes on the first book of Aristotle’s Metaphysics.  They contain a few original thoughts, and should give you an idea as to whether you would like to read this work. It is a good introduction to Aristotle if you have already read the early Greeks. The only other thing that he wrote that might be good to read ahead of this is Physics Book II, for which you can find my notes here.


The value of knowledge

For Aristotle, knowledge is inherently good. Some knowledge, to be sure, is only of instrumental value, but the deepest and most valuable knowledge is inherently good and thus ought to be valued for its own sake.

Likewise, sensory input is also valued for its own sake, because nature has fitted us to enjoy senses so that we take initiative in exploring and paying attention to the world around us.

[Note on evolution and the “inherent value” of knowledge.]

[From a modern evolutionary standpoint, knowledge and sensation are not an inherent value, but rather these are adaptations for not going extinct, which from an evolutionary perspective is the only inherent value. It is this latter value which alone is inherently valued in nature, and this is true whether there are any creatures who are aware of it or not. Even if humans disagree, that does not change reality. It might be that case that disagreeing with evolution is actually better from an evolutionary standpoint, and this does not at all make evolution false; it just means that it is not “Good” to know the Truth. However, in all my work I assume that the Truth is Good as well as Beautiful. But that is just my assumption because that’s my adaptive strategy.

So what Aristotle says here about knowledge of the highest truths being inherently good must be taken as being true from within the standpoint of the evolved organism (for us) rather that being true in theory, or “in itself”. In theory, we really do not know this to be true, but most people who read philosophy will assume it to be true, for otherwise, they would not be reading it.]

Sensation, Experience, Knowledge

Sensation, Experience, Knowledge are somewhat similar, but they should not be confused with each other.

Sensation – Perception of such and such a thing here and now. Very often in philosophy sensation and perception are defined separately, but it seems that in this context they are lumped together when contrasted with experience. Aristotle claims that invertebrates (“non-sanguinous animals”) have only sensation without experience. [Citation ?]

Experience – The memory of many sensations and perceptions of things which are continuous over time. Aristotle claims that vertebrates (“sanguinous animals”) have only sensation and experience without knowledge. [Citation ?]

Knowledge (“episteme“, “tekne“) – After experience, humans can derive knowledge of the causes and principles that underlie the objects and processes that we experience.  Aristotle claims that only humans (“animals having logos“) have knowledge. [Citation ?]

“From a practical point of view” experience is as good as art. But for Aristotle, the person with knowledge of principles is “wiser” than one with experience.

[ On the distinction between inherent and instrumental value.]

[From an evolutionary or historical viewpoint, it is clear that there is considerable overlap and crossing-over between inherent and instrumental value.

Take for example, the practices of hunting, fishing, gardening, and herding. For brevity’s sake, we will refer only to “hunting”, but it will be clear that everything we say applies to a great many other things.

Hunting clearly falls under the Aristotle’s category of “productive art”, meaning that it is not inherently good for its own sake but is valued for the production of food. I take it as self-evident that all living creatures that hunt only do so in order to eat and this avoid extinction. So far we agree with Aristotle, but if we look closely, this view ignores certain facts:

  • Our cats and dogs chasing animals that they don’t bother to eat even when they are not hungry.
  • Humans also still hunt animals and seem to think of the activity as being inherently good. People who could very easily and cheaply obtain food from the grocery go through a lot of expense and trouble to go hunting.

Similar observations could be made about fishing, gardening and herding animals. On the one hand these activities are “productive arts” and thus clearly of instrumental value, but it also seems that people experience these activities as being inherently good.

Why is this? It seems that this is likely due to the long evolutionary history we have with these activities. So many generations of our ancestors depended for their survival on these skills, so that those who survived were those who enjoyed them for their own sake. In this way, we see that the inherent/instrumental value distinction is not as absolute as Aristotle might think. However, this does not undermine most of what he says about them, and I think that his basic arguments are sound.]

Ch. 2 – Wisdom: Knowledge of First Causes

  • Common views about wisdom:
    • “Knows all things” but not “every particular”.
    • Understands that which is difficult.
    • “More accurate”.
    • “More capable of understanding the causes”.
    • Inherently good, not instrumental.
    • Authoritative or supervisory rather than subsidiary.
      • Architecture, not construction.
      • Science, not medicine.
      • Medicine, not Nursing.
  • Because of the above points, the highest wisdom will be:
    • More universal or abstract.
    • More primary.
    • Of “what is most knowable” in itself.
    • Be of the highest “final cause” (summum bonum).
  • Wisdom = “knowledge of first principles and causes including the first cause”.

Ch. 3 – Early materialism: material causes

Philosophy seeks principles and causes in the “really real” (onto on, ousia ). For the physiologoi (Thales, Anaximenes. Heraclitus, et al), this was matter. Because all change is change of an underlying matter that persists through change, the matter is the really real, while its superficial appearances are only relatively real.

The form-matter distinction

Late in the chapter, we see that the “differentiae” of the prime matter (“primary substratum”) as being in some sense “formal”.

“Now they [the atomists] enumerate these differetia:

  • shape
  • arrangement
  • position
  • [size]”

Each of these is a “form” of matter; not unlike the atomic forms that define our modern conception of matter.

Ch. 4 Slightly later materialism: Efficient causes

  • The earliest thinkers lacked efficient causes.
    • Physiologoi
      • Thales
      • Anaximenes
    • Eleatics
      • Parmenides
      • Melissus
  • But pluralists made one of their natural elements serve as a source of movement.
    • Hesiod – Eros, “chief among all immortals”
    • Heraclitus – fire
    • Empedocles
      • Eros – Good, gathering, creating
      • Eris – Evil, dissipation, decay
    • Anaxagoras – Mind (“deus ex machine”)

Ch. 5 – Pythagoras

  • Pythagoras introduces mathematics into the study of nature.
    • Numbers resemble things which come into being.
      • Resemblance = formal cause
      • Musical forms
        • Both Mathematical and Sensible
        • Emotive content relates to Eros
        • The numerical nature of these forms are hidden.
      • Astronomy
        • Very mathematical – considered a branch of mathematics in the ancient world.
        • Sensible forms in space and time that are perfectly mathematically precise.
        • Astrological thesis – “As above, So Below.”
          • Days
          • Tides
          • Seasons
            • Weather
            • Life cycles
        • Yin/Yang binary opposites
          • Odd/Even
          • One/Many
          • Right/Left
          • Male/Female
          • Rest/Motion
      • Treat numbers as part of material causes.
        • “But as we have seen, form and matter are correlative”
          • Form is “Intelligible matter”
          • Matter differentiates by form
            • Atoms, Elements
            • Molecules, Compounds
      • Excludes efficient causes
      • Problems
        • No efficient causes.
        • Superficial use of mathematics
          • Numerology
          • Idolization of Decimal numeral system

Ch. 6 – Plato

  • Platonism “bears a strong resemblance” to Pythagoreanism.
  • Plato “affirmed that sensibles exist only by participation in the Forms”,
    • while Pythagoras said that things imitate the numbers.
    • But neither school really properly defined either relationship.
  • For Plato, both Forms and numbers are eternal and unchangeable, but
    • while each Form is uniquely itself,
    • numbers are many of the same kind.
    • The “Divided Line”:
      1. Forms (Formal Principle = “the One” = unity among many)
      2. Numbers
        • intermediary category
        • Combination of both:
          • “One”
          • Great/Small (Magnitude)
      3. Sensibles
        1. Material principle = magnitude
    • Aristotle seems to say here that Plato does not treat of efficient and final causes.
      • However, Plato often deals with “the Good”, as in the purpose of political cooperation in The Republic.
      • Ad there are two efficient cause found in Plato:
        • The “Demiurge” or “Divine Workman” in the “Timaeus”
        • Eros in the “Symposum”

Ch. 7 – Review of Chs. 3 – 6

Previous thinkers did not treat the formal causes properly, not even Plato, who neglects their role in [natural ?] change. Plato, merely uses the forms to impart essence to objects. [Classification ?]

Ch. 8 – Criticism of Early Systems

  • Physiologoi
    • Problems with monism
      • Ignore non-physical beings
      • Ignore efficient causes
      • Ignore formal causes
      • Dogmatically assign one element as the Arkhe or “Prime Matter”
    • Problems with Pluralism
      • Elements do not remain themselves but transform into one another.
      • Insufficient treatment of efficient causes.
      • Qualitative change requires a single substratum.
      • Anaxagoras
        • Previously unmixed state?
        • Some elements cannot mix.
        • Affections and attributes
          • Cannot exist apart
          • Therefore cannot be a mixture.

Ch. 8


Ch. 9,10 – Criticisms of Plato

  1. While Forms ought to be fewer in number than sensible beings, it seems that there would be more Forms than particulars. This is because there ought to be Forms for each of the following:
    • Sciences / Arts
    • Negations
    • Perishables – because we can recognize them.
    • Relative terms
    • The particulars themselves – because we can recognize individuals, not just species and genera.
  2. ?
  3. ?
  4. Forms are useless for explanation:
    • Cannot cause motion.
    • Cannot be substance unless it is in a substance.
  5. Things are not compounded of Forms.
    • What uses Forms as models?
    • You can be like something regardless of Forms.
    • If Form and participation are admitted, each thing will have many Forms.
    • Forms have other Forms, which destroy the absoluteness of the form/matter distinction.
  6. If Forms are apart, they cannot be the substance of particulars.
    1. Non-substances come into being the same way as substances (that have Forms).
    2. In the Phaedo, Plato calls the Forms “causes of being and becoming”.
      1. Forms or not, becoming requires efficient causes.
      2. Many things become without Forms.
        1. (“houses” and “rings” [Which are not substances but should have Forms])
  7. If a concrete individual is a ratio or numerical harmony, then it is a formal cause, but material causes needs must also exist.
  8. Platonists have abandoned physics, but cannot speak of Forms except as causes of sensible beings.

































Notes on Aristotle’s “On the Soul”.

Book I

Ch. 1 (402.0)

What is the “Soul”?

  • By genus
    • nature – Is it physical , illusory, or supernatural?
    • form – is the soul a form?
    • matter – is it material?
  • By category
    • substance – Is it a separately existing being?
    • quality – Is it a property of a body?
    • quantity – Are there many souls, or is there ultimately just one “Oversoul”?
    • Is it an “affection” of the body? (Epiphenomenalism)
    • etc.
  • By potentiality/actuality (See Metaphysics Book IX)
  • Divisible or not?
    • Are souls discrete units, one per organism,
    • Or is it a subtle form of matter  that is fungible or not localized?

Questions for the study of the soul to answer.

  • Are all souls “the same”?
    • If not the same do they differ by species or by genus?
    • Most people tend to study the human soul only.
      • Are all animals a species of “animal soul”?
      • Or are each type of soul different in definition? “horse, dog, man, god”. (402.6-7
    • Are all souls separate of are they parts of one soul? (402.9)
  • The middle path between materialism and dualism.
    • “There is also the problem whether the properties of the soul are all common also to that which has it or whether they are peculiar to the soul itself; for it is necessary to deal with this, but not easy. It appears in most cases that the soul is not affected nor does it act apart from its body, e.g. in being away, being confident, wanting, and perceiving in general; although thinking looks most like being peculiar to the soul. But if this too is a form of imagination or does not exist apart from imagination, it would not be possible for even this to exist apart from the body.” (403.10)
    • For Aristotle, the separation of the soul and body is not like supernaturalistic dualism, but rather more like an abstract “software” for the hardware of the body.
      • For this reason, the Aristotelian “soul” is physically causal.
    • “It seems that all the affections of the soul involve the body – passion, gentleness, fear …for at the same time as these the body is affected in a certain way.  …  If this is so, it is clear that the affection of the soul are principles involving matter. Hence their definitions are such as ‘Being angry is a particular movement of a body of such and such a kind, or a part of potentiality of it, as a result of this thing and for the sake of that.’ And for this reason inquiry concerning the soul either every soul of this kind of soul, is at once the province of the student of nature.” (403d25-28)
    • “But the student of nature and the dialectician would define each of these differently, e.g. what anger is. For the latter would define it as a desire for retaliation or something of the sort, the former as the boiling of the blood and hot stuff around the heart. Of these, the one gives the matter, the other the form and principle.” (403d28ff)
      • Similarly, for the explanation of a computer system:
        • Physicist – As an electrical device
        • System analyst (“Dialectician”)-
          • Serves a function
          • Has form (software’s logical structure).
      • How similar is Aristotle’s soul theory to software?

According to G.M.A Grube (“Aristotle” page 97) the final cause of every organism is reproduction “after their own kind.” (415b26ff)

Question: Is this true? How similar is this to the modern evolutionary concept of adaptation? In the modern view, each organism is optimized to pursue a certain strategy of perpetuating its genotype.

Notes on Heidegger’s “Question Concerning Technology”

Unless otherwise noted, all page numbers in these notes refer to the Heidegger anthology Basic Writings ed, David Farrel Krell

Another translation is available free online here.

A good source for defining Heideggerian terms is here. It is focused on how the words are used in his early work, but still very useful for us here.

What is technology?

What is modern technology?

What makes modern technology so troubling and difficult to comprehend?

These questions are what Heidegger want to answer in this essay. His answers are very weird, as is his mode of presentation. You could be forgiven for assuming that it is all mystical gibberish. However, I have no patience for such nonsense and I can tell you that there is a real argument there that can be translated into clearly meaningful terms. However, this would be a task for a future work. Here I only try to give you a decent beginning for your own thinking.

Section I

He starts off by listing and differentiating his thesis from other common opinions concerning technology:

  • “Neutrality” – Technology is value-free, neither bad not good in itself.
  • Instrumentalism – Technology is primarily and essentially a means to an end.
  • Anthropocentrism – Technology is primarily a deliberate human activity.

The idea that technology is not “merely a means” is a common theme in the criticism of technology. Technology seems to have evolved beyond intrumentalism into functioning as an end in its own right.

Some classical authors are very concerned about means displacing ends with tragic results, most notably Plato (“Ring of Gyges”). In modern times, this has continued with “Walden”, Wagner’s operas in the “Ring” cycle, “Invisible Man”, “1984”, and “The Lord of the Rings”. This latter work was an extreme criticism of the neutrality thesis.

Dialectical Teleonomy

We have many intuitions about whether certain things, activities or states of affairs are good or bad, as well as whether they are inherently good or instrumentally good. The study of these intuitions is known as value theory or “axiology”.

From the standpoint of evolutionary psychology, it would make sense for our axiological intuitions to change. For example, it seems obvious on the one hand that hunting is not inherently good, since we only  do it to obtain food. In Aristotle’s terms, it is a “productive science”, as opposed to a “theoretical science”. “liberal art”, or a “virtuous action”. While Aristotle considers the latter three to be inherently good, “production” is only intrumentally good.

But on the other hand, people have been hunting for so long, so well, and so profitably, since long before we were what we now call “people”. As a result , people seem to think and feel that hunting is an inherently good activity. While we would not go hunting unless we could thereby obtain food, but we also find deep joy and satisfaction from the activity in the following ways:

  • We could buy food for less than the cost of hunting trip and hunting gear.
  • Our most treasured social networks are often our hunting buddies.
  • Many people “live to hunt” rather than the converse.
  • People want their children to take up hunting, regardless of the material benefits.
  • Hunters consider other hunters to be better people, ceteris paribus.

So it seems that hunting is very close to being a true “liberal art” rather than merely a productive one. What was once (I assume) merely instrumental has now evolved into an inherent good. How is this different from the thesis that modern technology has usurped its lowly productive rank and set itself up as a value in itself? Is it merely a case of more time for evolution to work its axiological alchemy?

Aristotle’s “Four Causes”

H explains that Aristotle’s Four Causes are:

das Enbergen

  • aletheia – “truth”, “revealing”
  • a-lethe very often stranslated as “truth”, but more literally “means”
    • “un-concealing”
    • “un-forgetting”
      • Note that for Plato, all learning is really an “unforgetting” of the Forms, which we saw before birth and then forgot upon reincarnation.
    • “un-mindfullness”
      • Note that the River Lethe is literally the opposite of aletheia, so that when a living person, crosses over into Hades (the underworld), it could also be said that they are passing into “letheia”. If so, the return journey over the Lethe would be called passing into “Aletheia”.) In this respect it is interesting that a possible etymology of the word “Hades” is “a-idein” (alpha-privative + “to see”) which literally means “invisible”, but since Plato’s ideas are cognate with the same root, it really shows an interesting web of concepts.
    • “oblivion”
      •  This relates to the value of “eternal glory” (Greek kleos or doxa)for the divinized dead. Not everyone passes into oblivion at death; some few become gods or heroes; they dwell in Olympus or become remembered as constellations.
      • Perseus is what we normally think of as a demigod (child of Zeus and a mortal woman), but also remembered in the stars are Andromeda the princess he rescued, Cepheus her father, Cetus “the Kraken” and other characters from that story who went to heaven rather than suffer eternal “oblivion”.
      • Those whose earthly exploits promote the reign of Truth (Saints, Sages, Poets, Prophets, Heroes, “Founding Fathers”, etc.) are saved from oblivion by going “to heaven” to live in “eternal glory”.
      • Humans are unique on Earth in that each human has a “reputation” (kleos or doxa) that can be know around the world and which is still part of us. A famous person is transformed by their glory, while no animal can be. For example, the famous “Grumpy Cat” is only famous for people, he has no idea whatsoever that he is famous, nor could any non-human animal have the slightest hint of what fame is. But all people, no matter how humble, are clearly aware of and concerned with fame and renown even from childhood. This is part of being the “zoon echon logon” or “political animal”.

Section II

Tekne has two different historical forms: Traditional and Modern.

 Traditional  Modern
 Handmade  Machine made
 Personal Interaction with nature  Modern mathematical physics
 poeisis  Herausgefordern
 Bestellung (“setting in order”)  Stellung (“setting upon”)
 ?  Bestand (“standing reserve”)
 art work  power works
 [das Bestell (“the ordering” a.k.a. “cosmos“?)]  das Gestell (“the Enframing”)

“All art is concerned with coming into being, i.e. with contriving and considering how something may come into being which is capable of either being or not being, and whose origin is in the maker and not the thing made; for art is concerned neither with things that are or which come into being by necessity, not with things which do so in accordance with nature.” (Aristotle, Nicomachean Ethics VI.4)

Phronesis (“Prudence”, “Practical wisdom”)

  • “To deliberate well about what is good for life in general, not good in some narrow respect.” (Aristotle)
  • Cannot be knowledge (episteme) or art (tekne).
    • Episteme is about the necessary, not the contingent.
    • Art is about making (poiesis) not doing (praxis).
    • Doing has inherent value. Virtuous action is inherently good.
    • Making has instrumental value. It must produce something good to be good.
  • Physis resembles both making and doing.
    • It is not merely contingent, for the natural happens always or for the most part.
    • It is not strictly necessary

“Enframing means the gathering together of the setting-upon that sets upon man, i.e. challenges him forth, to reveal the actual, in the mode of ordering, as standing reserve.” (Heidegger, Basic Writings, p. 325)

Das Gestell is the essence of modern technology.

  • A “Form” (loosely speaking).
  • That sustains modern technology
  • Its origin/arkhe

“Such activity [machines and techniques] always merely responds to the challenge of enframing, but it never comprises enframing of brings it about.”

 “Chronologically correct “  “Historically True”
 1 Tekne(?)  das Gestell (The essence of Modern Technology)
 2  Philosophy/Mathematics(?)  Tekne
 3  Modern science  Modern science
 4  Modern Technology  Actual Modern Technology

Heidegger asserts that there is ONE THING that modern physics will never ever renounce:

“That nature report itself in some way or other that is identifiable through calculation and that it remain orderable as a system of information.”

This is the neo-Kantian basis for the fundamental concepts or categories of modern science: i.e. its mathematical and axiomatic metaphysics.

The “retreat from the kind of representation that turns only to objects”. I think that this refers to the fact that early physics focused on the easily observable behavior of medium-scale objects that make up the recognizably human world. Measurement was merely used to make precise observations about things that we were already familiar with from normal life. But H claims that modern physics is depending more and more on purely mathematical theory to deal with entities that are beyond normal human perception.  As a result, modern physical causality is not formal nor efficient as Aristotle defined them, but rather is

“shrinking into a reporting…of standing reserves that must be guaranteed either simultaneously or in sequence.” (Basic Works p.328)

Also relevant from a related work (Basic Works p. 288):

“Therefore, [in modern science] the concept of nature in general changes. nature is no longer the inner principle out of which the motion of the body follows, rather it is the mode of the variety of the changing relative positions of bodies, the manner in which they are present in space and time, which themselves are domains of possible positional orders and determinations of order and have no special traits anywhere.”

Section III

Being and Revealing

Basic Writings p.328

Q: How does the “actual reveal itself as standing reserve”?

A: Two possible answers”

  1. Objectively – “Somewhere out beyond all human doing?”
  2. Subjectively – Exclusively in or through man?

Neither of them. In a way, revealing is both and neither: it is ontological.

Q: What is ‘being’?

A: Being is whatever it is that makes it possible to say that “x is y.”.

  • “x is form and matter.”
  • “x is standing reserve.”
  • x is a creation of God.”
  • “x is a participant in the Form of ‘X’.”
  • “x is nothing but atoms and the void.”
  • x is as revealed in the clearing of being.

Nobody deliberately “thought up” being. Humanity is essentially always already in and of being.

“Enframing is the gather ing together which belongs to that setting-upon which challenges man and puts him into a position to reveal the actual, in the mode of ordering, as standing reserve.”

We already find ourselves thrown into the revealing of Enframing and only later come to see it and say it clearly. But seeing ourselves as so “challenged forth” is “never too late” in coming.

P. 329

What “throws” us into the Enframing is “destining” (“das Geschick“), normally translated as “fate”, but H says he wants to avoid any “fatalistic” connotations, so the translator used the coinage “destining”. (See also “On the Essence of Truth” in Basic Writings.)

“Poiesis is also a destining in this sense.” [The same sense of das Gestell.]

The Essence of Freedom

  • “Destining is never a fate that compels. For man becomes truly free only insofar as he belongs to the realm of destining and so becomes the one who listens, though not the one who simply obeys.”
  • heidegger’s conception: “man is not the Lord of beings, but rather the Shepherd of Being”. (“Letter on Humanism”). This is rather like the following other ideas:
    • “Nature, to be commanded, must be obeyed.” – Francis Bacon
    • The motif of “bargaining with God” as seen in the story of Lot before the destruction of Sodom. (This is the thesis of the book “Joseph’s Bones”.)
    • The case of moral reform in evolutionary ethics; not status quo-ism, but rather “moral engineering”.
  • Man does not passively channel the destining of Beings, but cultivates a dialectical or recursive relationship.

The “Danger”

Man is “endangered” by Geschick by being “placed between these possibilities”:

  1. “Pursuing and promulgating nothing but what is revealed in ordering and of deriving all his standards on this basis.”
  2. Man could “be admitted sooner and ever more primally to the essence of what is unconcealed and experience our essential our essential “belonging to revealing”.


Geschick is essentially “dangerous”.

“In whatever way the destining of revealing holds sway, the unconcealment in which every thing that shows itself at any given time harbors the danger that man may misconstrue the unconcealment and misinterpret it.”

This includes degrading God who should be “exalted”, “holy”, “mysteriously” “distant” to the level of “God of the philosophers”, who is merely an “efficient cause”.

“Namely, those who define the unconcealed and the concealed in terms of the causality of making, without ever considering the essential provenance of this causality.”

Two forms of “supreme danger”

p. 332

There are two manifestations of the supreme danger:

  1. The paradox of the Lord of Beings as standing reserve.
    1. Self-interpretation as ordered standing reserve.\
    2. Subjectivity of “values”.
    3. Man’s essence hidden.
      1. “[D]oes not grasp enframing as a claim.
      2. “[F]ails to see himself as spoken to, and hence also fails in every way to hear in what respect he ek-sists [sic; H’s own coinage], in a realm where he is addressed, so that he can never encounter only himself.”
  2. Elimination of “every other possibility of revealing”.
    1. “[A]bove all, Enframing conceals that revealing which, in the sense of poiesis, lets what presences come forth into appearance.”

Summary: “Thus the challenging Enframing not only conceals a former way of revealing (bringing forth) but also”

  • conceals revealing itself and with it
  • [conceals] that wherein unconcealment, i.e. truth, propriates.”

The “Saving Power”

“But where danger is, grows

The saving power also.”

What is “saving”?

Commonly said, it means only to secure something/one “in its former continuance”.

Here, it means “to fetch something home to its essence, in order to bring the essence for the first time into its proper appearing.”


If the poem is true, then “the essence of technology must harbor in itself the growth of the saving power.” No immediate solution here, but rather the seminal insights that may “grow” into the solution.

The new concept of “essence”.

Heidegger recommends that the saving power be sought in rethinking the concept of “essence” according to the example of his treatment of “Enframing” as the essence of technology. T

he most common sense of “essence” is that of a universal by which beings are classified as a “what it is” (“to ti hen einai”). Heidegger proposes an alternate conception along the examples given earlier:

  • der Geberg – a mountain chain
  • das Gemut – character, dispostion, Skt. “samskaras” (the locus of karma).
  • das Gestell – the underlying ontological basis of modern technology and science.

Each of these is a “way they essentially unfold [wesen]”, for which Heidegger uses the archaicism “dis Weserei“, the space where something “essentially unfolds”.

Plato promoted the concept of essence as “permanent endurance” (aei on), that whihc persists as the same throughout change. Heidegger’s new concept of essence is more like an underlying cause of the entire course of change thusly:

  • Just as a mountain chain has its origin in the same border between two tectonic plates;
  • And as a series of deliberate actions of the same person has its common origin in that person’s character.
  • So also must all forms of modern science, technology and “technique” (Jaques Ellul’s coinage) have their origin in the same underlying way of interpreting what is.

Heidegger claims that this is close in meaning to a poem where Goethe replaces the common verb “fortwahren” (“continuous endurance”) with the coinage “fortgewahren” (“to grant continuously”).

“Only what is granted endures.”

p. 336

The following sections on “granting”, “propriative event” are not clearly new in meaning and seem to rehash previously introduced concepts.

“The inevitable mention of the supreme awesomeness of the Greeks”

Once final tip for maximizing your “saving power”: tekne was once formerly not just technology, but also art and poetry.

“At the onset of the destining of the West, in Greece, the arts soared to the supreme height of the revealing granted them.” (p. 339)

“Reflection on the essence of technology takes place in art, but not through “sheer aesthetic mindedness” but rather that we should ‘guard and preserve the essential unfolding of art’.” (p.340)

What does this mean? It seems that the best place to look next is the earlier essay “On the Origin of the Work of Art”, where Heidegger famously attributes to art the power of depicting the “world”, which I assume must be related to the concept of the phenomenological “lifeworld”. But that is better left to continue at another time.





Notes on Aristotle’s “On Generation and Corruption”

Book II

This book is really interesting for those who like their history of science, especially where the typically down-to-earth Aristotle crosses over into astrology and myth.

Ch. 9 (335.10ff)

Refers to Socrates in Plato’s “Phaedo”

  • Concerning things which are, such as:
    • Forms
    • Things which “have” forms.
  • Of things that become, they come to exist by “taking form”.
  • ”                                                   “pass away by “losing form”.

For physiologoi and the atomists, matter is the source of change or movement.

“But neither party [idealist nor materialists] give the correct account, for if the forms are causes, why do they not always generate continuously rather than sometimes doing so and sometimes not, since both the forms and the things which partake of them are already there?”

Ch. 10

On the astronomical cause of natural corruption:
The source of cycles of growth/birth and corruption and death are in the heavens. All natural change has its ultimate arkhe in the heavens: the Sun rises and sets each day; the ecliptic tilting each year is the cause of the yearly and daily cycles. Since winter is the season of decay and death, its arkhe is the lowering of the angle of the ecliptic each year. Rebirth thus happens when the ecliptic’s angle increases again.

This interpretation is deeply rooted in the mythology of “Hamlet’s Mill“. a worldwide mythological trope whereby all pain and suffering is due to some “ur-catastrophe” that unseated the celestial axis from it’s original socket and made the ecliptic tilt like it does. It just so happens that winters are cause by this tilt, but not, of course death and pain. NOTE: I do not endorse the main thesis of the discredited work “Hamlet’s Mill”, however, it is a theme with wide provenance neat to find this in Aristotle. I am not sure how widely know the precession of the equinoxes was in the ancient world, but I am open to a few independent discoveries, perhaps even in the New World.

Ch. 11

Are there any necessary beings?

Contingent genesis: “going to be”

Necessary genesis: “will be”

Conditional necessity: for the roof to be, the foundation must also be.

338.0 In nature, only circular motion is “necessary becoming” in the strictest sense.