第15章 1(2)

As an indication of this Antiphon points out that if you planted a bed and the rotting wood acquired the power of sending up a shoot, it would not be a bed that would come up, but wood-which shows that the arrangement in accordance with the rules of the art is merely an incidental attribute, whereas the real nature is the other, which, further, persists continuously through the process of making.

But if the material of each of these objects has itself the same relation to something else, say bronze (or gold) to water, bones (or wood) to earth and so on, that (they say) would be their nature and essence. Consequently some assert earth, others fire or air or water or some or all of these, to be the nature of the things that are.

For whatever any one of them supposed to have this character-whether one thing or more than one thing-this or these he declared to be the whole of substance, all else being its affections, states, or dispositions. Every such thing they held to be eternal (for it could not pass into anything else), but other things to come into being and cease to be times without number.

This then is one account of 'nature', namely that it is the immediate material substratum of things which have in themselves a principle of motion or change.

Another account is that 'nature' is the shape or form which is specified in the definition of the thing.

For the word 'nature' is applied to what is according to nature and the natural in the same way as 'art' is applied to what is artistic or a work of art. We should not say in the latter case that there is anything artistic about a thing, if it is a bed only potentially, not yet having the form of a bed; nor should we call it a work of art. The same is true of natural compounds. What is potentially flesh or bone has not yet its own 'nature', and does not exist until it receives the form specified in the definition, which we name in defining what flesh or bone is. Thus in the second sense of 'nature' it would be the shape or form (not separable except in statement) of things which have in themselves a source of motion. (The combination of the two, e.g. man, is not 'nature' but 'by nature' or 'natural'.)

The form indeed is 'nature' rather than the matter; for a thing is more properly said to be what it is when it has attained to fulfilment than when it exists potentially. Again man is born from man, but not bed from bed. That is why people say that the figure is not the nature of a bed, but the wood is-if the bed sprouted not a bed but wood would come up. But even if the figure is art, then on the same principle the shape of man is his nature. For man is born from man.

We also speak of a thing's nature as being exhibited in the process of growth by which its nature is attained. The 'nature' in this sense is not like 'doctoring', which leads not to the art of doctoring but to health. Doctoring must start from the art, not lead to it. But it is not in this way that nature (in the one sense) is related to nature (in the other). What grows qua growing grows from something into something. Into what then does it grow? Not into that from which it arose but into that to which it tends. The shape then is nature.

'Shape' and 'nature', it should be added, are in two senses. For the privation too is in a way form. But whether in unqualified coming to be there is privation, i.e. a contrary to what comes to be, we must consider later.