Abstract
In this paper, I argue that Aristotle was already aware in his earlier texts of the fundamental distinction between motion and activity and of the criterion which structures this contrast. Moreover, I will present textual evidence which suggests that Aristotle’s original concept of ἐνέργεια applies primarily to activities which contain their ends in themselves, and not to motions, which are different from their ends.
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Articles in the same Issue
- Frontmatter
- Research Articles
- Aristotle’s Nicomachean Ethics on the Sameness of Friendship and Justice
- Chrysippus’ Theory of Cosmic Pneuma: Some Remarks in Light of Medical and Biological Doctrines on Respiration, Digestion and Pulse
- The Non-kinetic Origins of Aristotle’s Concept of Ἐνέργεια
- Plato’s Timaeus and the Limits of Natural Science
- Plato’s Use of Mogis (Scarcely, with Toil) and the Accessibility of the Divine
- Divine Agency and Politics in Plato’s Myth of Atlantis
- The Menaechmi
- Aristotle on the Beginning of Animal Life and Soul Activities
- Aristotle’s Logic of Biological Diversity
Articles in the same Issue
- Frontmatter
- Research Articles
- Aristotle’s Nicomachean Ethics on the Sameness of Friendship and Justice
- Chrysippus’ Theory of Cosmic Pneuma: Some Remarks in Light of Medical and Biological Doctrines on Respiration, Digestion and Pulse
- The Non-kinetic Origins of Aristotle’s Concept of Ἐνέργεια
- Plato’s Timaeus and the Limits of Natural Science
- Plato’s Use of Mogis (Scarcely, with Toil) and the Accessibility of the Divine
- Divine Agency and Politics in Plato’s Myth of Atlantis
- The Menaechmi
- Aristotle on the Beginning of Animal Life and Soul Activities
- Aristotle’s Logic of Biological Diversity