The Basic Works of Aristotle (Modern Library Classics) (108 page)

If now this something that constitutes the form of the living being be the soul, or part of the soul, or something that without the soul cannot exist; as would seem to be the case, seeing at any rate that when the soul departs, what is left is no longer a living animal,
(20)
and that none of the parts remain what they were before, excepting in mere configuration, like the animals that in the fable are turned into stone; if, I say, this be so, then it will come within the province of the natural philosopher to inform himself concerning the soul, and to treat of it, either in its entirety, or, at any rate, of that part of it which constitutes the essential character of an animal; and it will be his duty to say what this soul or this part of a soul is; and to discuss the attributes that attach to this essential character,
(25)
especially as nature is spoken of in two senses, and the nature of a thing is either its matter or its essence; nature as essence including both the motor cause and the final cause. Now it is in the latter of these two senses that either the whole soul or some part of it constitutes the nature of an animal; and inasmuch as it is the presence of the soul that enables matter to constitute the animal nature, much more than it is the presence of matter which so enables the soul,
(30)
the inquirer into nature is bound on every ground to treat of the soul rather than of the matter. For though the wood of which they are made constitutes the couch and the tripod, it only does so because it is capable of receiving such and such a form.

What has been said suggests the question, whether it is the whole soul or only some part of it, the consideration of which comes within the province of natural science.
(35)
Now if it be of the whole soul that this should treat, then there is no place for any other philosophy beside it.
[641b]
For as it belongs in all cases to one and the same science to deal with correlated subjects—one and the same science, for instance, deals with sensation and with the objects of sense—and as therefore the intelligent soul and the objects of intellect, being correlated, must belong to one and the same science,
(5)
it follows that natural science will have to include the whole universe in its province. But
perhaps it is not the whole soul, nor all its parts collectively, that constitutes the source of motion; but there may be one part, identical with that in plants, which is the source of growth, another, namely the sensory part, which is the source of change of quality, while still another, and this not the intellectual part, is the source of locomotion. I say not the intellectual part; for other animals than man have the power of locomotion, but in none but him is there intellect. Thus then it is plain that it is not of the whole soul that we have to treat. For it is not the whole soul that constitutes the animal nature, but only some part or parts of it. Moreover, it is impossible that any abstraction can form a subject of natural science,
(10)
seeing that everything that Nature makes is means to an end. For just as human creations are the products of art, so living objects are manifestly the products of an analogous cause or principle, not external but internal,
(15)
derived like the hot and the cold from the environing universe. And that the heaven, if it had an origin, was evolved and is maintained by such a cause, there is therefore even more reason to believe, than that mortal animals so originated. For order and definiteness are much more plainly manifest in the celestial bodies than in our own frame; while change and chance are characteristic of the perishable things of earth.
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Yet there are some who, while they allow that every animal exists and was generated by nature, nevertheless hold that the heaven was constructed to be what it is by chance and spontaneity; the heaven, in which not the faintest sign of hap-hazard or of disorder is discernible! Again, whenever there is plainly some final end, to which a motion tends should nothing stand in the way, we always say that such final end is the aim or purpose of the motion; and from this it is evident that there must be a something or other really existing,
(25)
corresponding to what we call by the name of Nature. For a given germ does not give rise to any chance living being, nor spring from any chance one; but each germ springs from a definite parent and gives rise to a definite progeny. And thus it is the germ that is the ruling influence and fabricator of the offspring. For these it is by nature,
(30)
the offspring being at any rate that which in nature will spring from it. At the same time the offspring is anterior to the germ; for germ and perfected progeny are related as the developmental process and the result. Anterior, however, to both germ and product is the organism from which the germ was derived. For every germ implies two organisms, the parent and the progeny. For germ or seed is both the seed of the organism from which it came, of the horse, for instance, from which it was derived,
(35)
and the seed of the organism that will eventually arise from it, of the mule, for example, which is developed from the seed of the
horse. The same seed then is the seed both of the horse and of the mule, though in different ways as here set forth. Moreover, the seed is potentially that which will spring from it, and the relation of potentiality to actuality we know.

[642a]
There are then two causes, namely, necessity and the final end. For many things are produced, simply as the results of necessity. It may, however, be asked, of what mode of necessity are we speaking when we say this.
(5)
For it can be of neither of those two modes which are set forth in the philosophical treatises. There is, however, the third mode, in such things at any rate as are generated. For instance, we say that food is necessary; because an animal cannot possibly do without it. This third mode is what may be called hypothetical necessity.
(10)
Here is another example of it. If a piece of wood is to be split with an axe, the axe must of necessity be hard; and, if hard, must of necessity be made of bronze or iron. Now exactly in the same way the body, which like the axe is an instrument—for both the body as a whole and its several parts individually have definite operations for which they are made—just in the same way, I say, the body, if it is to do its work, must of necessity be of such and such a character, and made of such and such materials.

It is plain then that there are two modes of causation,
(15)
and that both of these must, so far as possible, be taken into account in explaining the works of nature, or that at any rate an attempt must be made to include them both; and that those who fail in this tell us in reality nothing about nature. For primary cause constitutes the nature of an animal much more than does its matter. There are indeed passages in which even Empedocles hits upon this, and following the guidance of fact,
(20)
finds himself constrained to speak of the ratio as constituting the essence and real nature of things. Such, for instance, is the case when he explains what is a bone. For he does not merely describe its material, and say it is this one element, or those two or three elements, or a compound of all the elements, but states the ratio of their combination. As with a bone, so manifestly is it with the flesh and all other similar parts.

The reason why our predecessors failed in hitting upon this method of treatment was,
(25)
that they were not in possession of the notion of essence, nor of any definition of substance. The first who came near it was Democritus, and he was far from adopting it as a necessary method in natural science, but was merely brought to it, spite of himself, by constraint of facts. In the time of Socrates a nearer approach was made to the method. But at this period men gave up inquiring into the works of nature, and philosophers diverted their
attention to political science and to the virtues which benefit mankind.
(30)

Of the method itself the following is an example. In dealing with respiration we must show that it takes place for such or such a final object; and we must also show that this and that part of the process is necessitated by this and that other stage of it. By necessity we shall sometimes mean hypothetical necessity, the necessity, that is, that the requisite antecedents shall be there, if the final end is to be reached; and sometimes absolute necessity, such necessity as that which connects substances and their inherent properties and characters. For the alternate discharge and re-entrance of heat and the inflow of air are necessary if we are to live.
(35)
Here we have at once a necessity in the former of the two senses.
[642b]
But the alternation of heat and refrigeration produces of necessity an alternate admission and discharge of the outer air, and this is a necessity of the second kind.

In the foregoing we have an example of the method which we must adopt, and also an example of the kind of phenomena, the causes of which we have to investigate.

2
     Some writers propose to reach the definitions of the ultimate forms of animal life by bipartite division.
(5)
But this method is often difficult, and often impracticable.

Sometimes the final differentia of the subdivision is sufficient by itself, and the antecedent differentiae are mere surplusage. Thus in the series Footed, Two-footed, Cleft-footed, the last term is all-expressive by itself, and to append the higher terms is only an idle iteration.

Again it is not permissible to break up a natural group, Birds for instance,
(10)
by putting its members under different bifurcations, as is done in the published dichotomies, where some birds are ranked with animals of the water, and others placed in a different class. The group Birds and the group Fishes happen to be named, while other natural groups have no popular names; for instance, the groups that we may call Sanguineous and Bloodless are not known popularly by any designations.
(15)
If such natural groups are not to be broken up, the method of Dichotomy cannot be employed, for it necessarily involves such breaking up and dislocation. The group of the Many-footed, for instance, would, under this method, have to be dismembered, and some of its kinds distributed among land animals, others among water animals.
(20)

3
     Again, privative terms inevitably form one branch of dichotomous division, as we see in the proposed dichotomies. But privative terms
in their character of privatives admit of no subdivision. For there can be no specific forms of a negation, of Featherless for instance or of Footless, as there are of Feathered and of Footed.
(25)
Yet a generic differentia must be subdivisible; for otherwise what is there that makes it generic rather than specific? There are to be found generic, that is specifically subdivisible, differentiae; Feathered for instance and Footed. For feathers are divisible into Barbed and Unbarbed, and feet into Manycleft, and Twocleft, like those of animals with bifid hoofs, and Uncleft or Undivided, like those of animals with solid hoofs.
(30)
Now even with differentiae capable of this specific subdivision it is difficult enough so to make the classification, as that each animal shall be comprehended in some one subdivision and in not more than one; but far more difficult, nay impossible, is it to do this,
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if we start with a dichotomy into two contradictories. (Suppose for instance we start with the two contradictories, Feathered and Unfeathered; we shall find that the ant, the glow-worm, and some other animals fall under both divisions.) For each differentia must be presented by some species. There must be some species, therefore, under the privative heading.
[643a]
Now specifically distinct animals cannot present in their essence a common undifferentiated element, but any apparently common element must really be differentiated. (Bird and Man for instance are both Two-footed, but their two-footedness is diverse and differentiated. So any two sanguineous groups must have some difference in their blood, if their blood is part of their essence.) From this it follows that a privative term, being insusceptible of differentiation,
(5)
cannot be a generic differentia; for, if it were, there would be a common undifferentiated element in two different groups.

Again, if the species are ultimate indivisible groups, that is, are groups with indivisible differentiae, and if no differentia be common to several groups, the number of differentiae must be equal to the number of species. If a differentia though not divisible could yet be common to several groups,
(10)
then it is plain that in virtue of that common differentia specifically distinct animals would fall into the same division. It is necessary then, if the differentiae, under which are ranged all the ultimate and indivisible groups, are specific characters, that none of them shall be common; for otherwise, as already said, specifically distinct animals will come into one and the same division. But this would violate one of the requisite conditions, which are as follows. No ultimate group must be included in more than a single division; different groups must not be included in the same division; and every group must be found in some division.
(15)
It is plain then that we cannot get at the ultimate specific forms of the animal, or any
other, kingdom by bifurcate division. If we could, the number of ultimate differentiae would equal the number of ultimate animal forms.
(20)
For assume an order of beings whose prime differentiae are White and Black. Each of these branches will bifurcate, and their branches again, and so on till we reach the ultimate differentiae, whose number will be four or some other power of two, and will also be the number of the ultimate species comprehended in the order.

(A species is constituted by the combination of differentia and matter. For no part of an animal is purely material or purely immaterial; nor can a body,
(25)
independently of its condition, constitute an animal or any of its parts, as has repeatedly been observed.)

Further, the differentiae must be elements of the essence, and not merely essential attributes. Thus if Figure is the term to be divided, it must not be divided into figures whose angles are equal to two right angles, and figures whose angles are together greater than two right angles. For it is only an attribute of a triangle and not part of its essence that its angles are equal to two right angles.
(30)

Again, the bifurcations must be opposites, like White and Black, Straight and Bent; and if we characterize one branch by either term, we must characterize the other by its opposite, and not, for example, characterize one branch by a colour, the other by a mode of progression, swimming for instance.

Furthermore, living beings cannot be divided by the functions common to body and soul,
(35)
by Flying, for instance, and Walking, as we see them divided in the dichotomies already referred to.
[643b]
For some groups, Ants for instance, fall under both divisions, some ants flying while others do not. Similarly as regards the division into Wild and Tame; for it also would involve the disruption of a species into different groups. For in almost all species in which some members are tame,
(5)
there are other members that are wild. Such, for example, is the case with Men, Horses, Oxen, Dogs in India, Pigs, Goats, Sheep; groups which, if double, ought to have what they have not, namely, different appellations; and which, if single, prove that Wildness and Tameness do not amount to specific differences. And whatever single element we take as a basis of division the same difficulty will occur.

The method then that we must adopt is to attempt to recognize the natural groups,
(10)
following the indications afforded by the instincts of mankind, which led them for instance to form the class of Birds and the class of Fishes, each of which groups combines a multitude of differentiae, and is not defined by a single one as in dichotomy. The method of dichotomy is either impossible (for it would put a single group under different divisions or contrary groups under the same
division),
(15)
or it only furnishes a single ultimate differentia for each species, which either alone or with its series of antecedents has to constitute the ultimate species.

If, again, a new differential character be introduced at any stage into the division, the necessary result is that the continuity of the division becomes merely a unity and continuity of agglomeration, like the unity and continuity of a series of sentences coupled together by conjunctive particles. For instance, suppose we have the bifurcation Feathered and Featherless,
(20)
and then divide Feathered into Wild and Tame, or into White and Black. Tame and White are not a differentiation of Feathered, but are the commencement of an independent bifurcation, and are foreign to the series at the end of which they are introduced.

As we said then, we must define at the outset by a multiplicity of differentiae.
(25)
If we do so, privative terms will be available, which are unavailable to the dichotomist.

The impossibility of reaching the definition of any of the ultimate forms by dichotomy of the larger group, as some propose, is manifest also from the following considerations. It is impossible that a single differentia,
(30)
either by itself or with its antecedents, shall express the whole essence of a species. (In saying a single differentia by itself I mean such an isolated differentia as Cleft-footed; in saying a single differentia with antecedent I mean, to give an instance, Many-cleft-footed preceded by Cleft-footed. The very continuity of a series of successive differentiae in a division is intended to show that it is their combination that expresses the character of the resulting unit,
(35)
or ultimate group. But one is misled by the usages of language into imagining that it is merely the final term of the series, Many-cleft-footed for instance, that constitutes the whole differentia, and that the antecedent terms, Footed, Cleft-footed, are superfluous.
[644a]
Now it is evident that such a series cannot consist of many terms. For if one divides and subdivides, one soon reaches the final differential term, but for all that will not have got to the ultimate division, that is, to the species.) No single differentia, I repeat, either by itself or with its antecedents,
(5)
can possibly express the essence of a species. Suppose, for example, Man to be the animal to be defined; the single differentia will be Cleft-footed, either by itself or with its antecedents, Footed and Two-footed. Now if man was nothing more than a Cleft-footed animal, this single differentia would duly represent his essence. But seeing that this is not the case, more differentiae than this one will necessarily be required to define him; and these cannot come under one division; for each single branch of a dichotomy ends in a single
differentia, and cannot possibly include several differentiae belonging to one and the same animal.

It is impossible then to reach any of the ultimate animal forms by dichotomous division.
(10)