Aristotle METAPHYSICS Complete

Translated by W. Ross.

Aristotle Bilingual Anthology  Studies  Aristotle in Print

128 pages - You are on Page 85

Part 12

'Potency' means (1) a source of movement or change, which is in another thing than the thing moved or in the same thing qua other; e.g. the art of building is a potency which is not in the thing built, while the art of healing, which is a potency, may be in the man healed, but not in him qua healed. 'Potency' then means the source, in general, of change or movement in another thing or in the same thing qua other, and also (2) the source of a thing's being moved by another thing or by itself qua other. For in virtue of that principle, in virtue of which a patient suffers anything, we call it 'capable' of suffering; and this we do sometimes if it suffers anything at all, sometimes not in respect of everything it suffers, but only if it suffers a change for the better--(3) The capacity of performing this well or according to intention; for sometimes we say of those who merely can walk or speak but not well or not as they intend, that they cannot speak or walk. So too (4) in the case of passivity--(5) The states in virtue of which things are absolutely impassive or unchangeable, or not easily changed for the worse, are called potencies; for things are broken and crushed and bent and in general destroyed not by having a potency but by not having one and by lacking something, and things are impassive with respect to such processes if they are scarcely and slightly affected by them, because of a 'potency' and because they 'can' do something and are in some positive state.

'Potency' having this variety of meanings, so too the 'potent' or 'capable' in one sense will mean that which can begin a movement (or a change in general, for even that which can bring things to rest is a 'potent' thing) in another thing or in itself qua other; and in one sense that over which something else has such a potency; and in one sense that which has a potency of changing into something, whether for the worse or for the better (for even that which perishes is thought to be 'capable' of perishing, for it would not have perished if it had not been capable of it; but, as a matter of fact, it has a certain disposition and cause and principle which fits it to suffer this; sometimes it is thought to be of this sort because it has something, sometimes because it is deprived of something; but if privation is in a sense 'having' or 'habit', everything will be capable by having something, so that things are capable both by having a positive habit and principle, and by having the privation of this, if it is possible to have a privation; and if privation is not in a sense 'habit', 'capable' is used in two distinct senses); and a thing is capable in another sense because neither any other thing, nor itself qua other, has a potency or principle which can destroy it. Again, all of these are capable either merely because the thing might chance to happen or not to happen, or because it might do so well. This sort of potency is found even in lifeless things, e.g. in instruments; for we say one lyre can speak, and another cannot speak at all, if it has not a good tone.

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