Four causes - Knowledge

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all only an effect... Thus teleology, or the Reign of Final Cause, the reign of ideality, is not only an element in the notion of Evolution, but is the very vital cord in the notion. The conception of evolution is founded at last and essentially in the conception of Progress: but this conception has no meaning at all except in the light of a goal; there can be no goal unless there is a Beyond for everything actual; and there is no such Beyond except through a spontaneous ideal. The presupposition of Nature, as a system undergoing evolution, is therefore the causal activity of our Pure Ideals. These are our three organic and organizing conceptions called the True, the Beautiful, and the Good.

40: 564:, in Metaphysics it establishes that the cause cannot bestow on the effect the quantity of being (and thus of unity, truth, goodness, reality and perfection) that it does not already possess within itself. Otherwise, there would be creation out of nothingness of self and other-from-self In other words, the cause must possess a degree of reality greater than or equal to that of the effect. If it is greater, we speak of equivocal causation, in analogy to the three types of 371:) of an object as that which causes change and drives transient motion (such as a painter painting a house) (see Aristotle, Physics II 3, 194b29). In many cases, this is simply the thing that brings something about. For example, in the case of a statue, it is the person chiseling away which transforms a block of marble into a statue. According to Lloyd, of the four causes, only this one is what is meant by the modern English word "cause" in ordinary speech. 1151:

terms of the four causes, or as many of them as a given natural change has: The material cause is that out of which something comes to be, or what undergoes change from one state to another; the formal cause, what differentiates something from other things, and serves as a paradigm for its coming to be that thing; the efficient cause, the starting-point of change; the final cause, that for the sake of which something comes about."

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statements" for the sake of saving space, but that this "should not be taken to imply that evolution proceeds by anything other than from mutations arising by chance, with those that impart an advantage being retained by natural selection." However, Lennox states that in evolution as conceived by Darwin, it is true both that evolution is the result of mutations arising by chance and that evolution is teleological in nature.

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cannot come about unless the saw has teeth of a certain kind; and these cannot be unless it is of iron." According to Aristotle, once a final "cause" is in place, the material, efficient and formal "causes" follow by necessity. However, he recommends that the student of nature determine the other "causes" as well, and notes that not all phenomena have an end, e.g., chance events.

2067:) are examples. The house continues to exist even when the builder has ceased his work, which is why the latter is the necessary and sufficient cause of its beginning to be; but without the order and quality of the building materials, the house collapses, which is why these are necessary not only for its beginning to be, but also for its permanence in being ( 3571: 292:. Matter has parallels with substance in so far as primary matter serves as the substratum for simple bodies which are not substance: sand and rock (mostly earth), rivers and seas (mostly water), atmosphere and wind (mostly air and then mostly fire below the moon). In this traditional terminology, 'substance' is a term of 163:

causes would sound like this: This table is solid and brown because it is made of wood (matter); it does not collapse because it has four legs of equal length (form); it is as it is because a carpenter made it, starting from a tree (agent); it has these dimensions because it is to be used by humans (end).

221:," mostly but not always in a bad sense of "guilt" or "blame." Alternatively, it could mean "to the credit of" someone or something. The appropriation of this word by Aristotle and other philosophers reflects how the Greek experience of legal practice influenced the concern in Greek thought to determine 760:

Statements that a species does something "in order to" achieve survival are teleological. The validity or invalidity of such statements depends on the species and the intention of the writer as to the meaning of the phrase "in order to." Sometimes it is possible or useful to rewrite such sentences so

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wrote that "we do not have knowledge of a thing until we have grasped its why, that is to say, its cause." While there are cases in which classifying a "cause" is difficult, or in which "causes" might merge, Aristotle held that his four "causes" provided an analytical scheme of general applicability.

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Here, in seeing that Final Cause – causation at the call of self-posited aim or end – is the only full and genuine cause, we further see that Nature, the cosmic aggregate of phenomena and the cosmic bond of their law which in the mood of vague and inaccurate abstraction we call Force, is after

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We should approach the investigation of every kind of animal without being ashamed, since in each one of them there is something natural and something beautiful. The absence of chance and the serving of ends are found in the works of nature especially. And the end, for the sake of which a thing has

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Whereas modern physics looks to simple bodies, Aristotle's physics took a more general viewpoint, and treated living things as exemplary. Nevertheless, he argued that simple natural bodies such as earth, fire, air, and water also showed signs of having their own innate sources of motion, change, and

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The four "causes" are not mutually exclusive. For Aristotle, several, preferably four, answers to the question "why" have to be given to explain a phenomenon and especially the actual configuration of an object. For example, if asking why a table is such and such, an explanation in terms of the four

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three principles are central to Aquinas's general metaphysics the principle of finality is in a sense the most fundamental of them, given that the final cause is 'the cause of causes': for, again in Aquinas's' view an efficient cause can bring an effect in to being only if it is 'directed towards'

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According to Reece (2018): "Aristotle thinks that human action is a species of animal self-movement, and animal self-movement is a species of natural change. Natural changes, although they are not substances and do not have causes in precisely the same way that substances do, are to be explained in

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David Waddington comments that although the efficient cause, which he identifies as "the craftsman," might be thought the most significant of the four, in his view each of Heidegger's four causes is "equally co-responsible" for producing a craft item, in Heidegger's terms "bringing forth" the thing

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From the two kinds of axioms which have been spoken of arises a just division of philosophy and the sciences, taking the received terms (which come nearest to express the thing) in a sense agreeable to my own views. Thus, let the investigation of forms, which are (in the eye of reason at least, and

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tradition, that finality has been greatly misunderstood. Indeed, without finality, efficient causality becomes inexplicable. Finality thus understood is not purpose but that end towards which a thing is ordered. When a match is rubbed against the side of a matchbox, the effect is not the appearance

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This is most obvious in the animals other than man: they make things neither by art nor after inquiry or deliberation. That is why people wonder whether it is by intelligence or by some other faculty that these creatures work, – spiders, ants, and the like... It is absurd to suppose that purpose is

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II.9, Aristotle hazards a few arguments that a determination of the end (i.e., final cause) of a phenomenon is more important than the others. He argues that the end is that which brings it about, so for example "if one defines the operation of sawing as being a certain kind of dividing, then this

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demonstrated that only those four types of causes can exist and no others. He also introduced a priority order according to which "matter is made perfect by the form, form is made perfect by the agent, and agent is made perfect by the finality." Hence, the finality is the cause of causes or,

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The efficient or moving cause of a change or movement. This consists of things apart from the thing being changed or moved, which interact so as to be an agency of the change or movement. For example, the efficient cause of a table is a carpenter, or a person working as one, and according to

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goal-seeking." Various commentators view the teleological phrases used in modern evolutionary biology as a type of shorthand. For example, S. H. P. Madrell writes that "the proper but cumbersome way of describing change by evolutionary adaptation substituted by shorter overtly teleological

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as to avoid teleology. Some biology courses have incorporated exercises requiring students to rephrase such sentences so that they do not read teleologically. Nevertheless, biologists still frequently write in a way which can be read as implying teleology even if that is not the intention.

277:) of an object as equivalent to the nature of the raw material out of which the object is composed. (The word "nature" for Aristotle applies to both its potential in the raw material and its ultimate finished form. In a sense this form already existed in the material: see 584:. Furthermore, the second principle also establishes a qualitative link: the cause can only transmit its own essence to the effect. For example, a dog cannot transmit the essence of a feline to its young, but only that of a dog. The principle is equivalent to that of 157:

The final cause of a change or movement. This is a change or movement for the sake of a thing to be what it is. For a seed, it might be an adult plant; for a sailboat, it might be sailing; for a ball at the top of a ramp, it might be coming to rest at the

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The formal cause of a change or movement. This is a change or movement caused by the arrangement, shape, or appearance of the thing changing or moving. Aristotle says, for example, that the ratio 2:1, and number in general, is the formal cause of the

658:; and let the investigation of the efficient cause, and of matter, and of the latent process, and the latent configuration (all of which have reference to the common and ordinary course of nature, not to her eternal and fundamental laws) constitute 720:

reiterate this sentiment. The latter wrote that "the most remarkable service to the philosophy of Biology rendered by Mr. Darwin is the reconciliation of Teleology and Morphology, and the explanation of the facts of both, which his view offers."

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not present because we do not observe the agent deliberating. Art does not deliberate. If the ship-building art were in the wood, it would produce the same results by nature. If, therefore, purpose is present in art, it is present also in nature.

662:. And to these let there be subordinate two practical divisions: to Physics, Mechanics; to Metaphysics, what (in a purer sense of the word) I call Magic, on account of the broadness of the ways it moves in, and its greater command over nature. 132:

The material cause of a change or movement. This is the aspect of the change or movement that is determined by the material that composes the moving or changing things. For a table, this might be wood; for a statue, it might be bronze or

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Aristotle distinguished between intrinsic and extrinsic causes. Matter and form are intrinsic causes because they deal directly with the object, whereas efficient and finality causes are said to be extrinsic because they are external.

616:"doth make inquiry, and take consideration of the same natures : but how? Only as to the material and efficient causes of them, and not as to the forms." Using the terminology of Aristotle, Bacon demands that, apart from the " 252:

Aristotle used the four causes to provide different answers to the question, "because of what?" The four answers to this question illuminate different aspects of how a thing comes into being or of how an event takes place.

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For example, parents who procreate a human or animal being with a degree of being equal to their own, i.e. a creature with the same rights and duties and ontological status (and a soul if it is a human creature). They are

104:) has, in philosophical scholarly tradition, been translated as 'cause'. This peculiar, specialized, technical, usage of the word 'cause' is not that of everyday English language. Rather, the translation of Aristotle's 242:

We must, therefore, consider the causes of each condition to be those things which are such that, when they are present, the condition necessarily occurs, but when they change to another combination, it

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Teleology, we shall have Morphology wedded to Teleology." Darwin quickly responded, "What you say about Teleology pleases me especially and I do not think anyone else has ever noticed the point."

296:, referring to really existing things; only individuals are said to be substances (subjects) in the primary sense. Secondary substance, in a different sense, also applies to man-made artifacts. 2050:. In fact, God the Creator possesses all Being, is the Being Himself and therefore his degree of reality (unity, truth, goodness and perfection) is greater than that of any other creature 285:

rest. Fire, for example, carries things upwards, unless stopped from doing so. Things formed by human artifice, such as beds and cloaks, have no innate tendency to become beds or cloaks.

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Heidegger explains that "hoever builds a house or a ship or forges a sacrificial chalice reveals what is to be brought forth, according to the terms of the four modes of occasioning."

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of an elephant or the sounding of a drum, but fire. The effect is not arbitrary because the match is ordered towards the end of fire which is realized through efficient causes.

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of the creature's mere beginning of life, which, in fact, once it has given birth and after a certain period of training for life, is capable of living even without its parents

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highlights "final causation" in presenting his theory of metaphysics, which he terms "personal idealism", and to which he invites not only man, but all (ideal) life:

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This article uses the word 'cause' in its traditional scholarly philosophical sense, not to be confused with the word's main usage in current ordinary language.

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A Compass for the Imagination, by Harold C. Morris. Philosophy thesis elaborates on Aristotle's Theory of the Four Causes. Washington State University, 1981.

405:) as that for the sake of which a thing is done. Like the form, this is a controversial type of explanation in science; some have argued for its survival in 1079:"Aristotle famously distinguishes four 'causes' (or causal factors in explanation), the matter, the form, the end, and the agent." Hankinson, R. J. 1998. 326:) as describing the pattern or form which when present makes matter into a particular type of thing, which we recognize as being of that particular type. 1932:

Mondin, P. Battista (1960). "Il Principio « Omne Agens Agit Simile Sibi » e l'Analogia dei Nomi Divini Nel Pensiero di S. Tommaso d'Aquino".

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Our language is teleological. We believe that autonomous agents constitute the minimal physical system to which teleological language rightly applies.

2021: 969: 347:), he takes into account many previous writers who had expressed opinions about forms and ideas, but he shows how his own views differ from them. 2033: 3147: 1311: 1132: 1113: 413:

denied that it continued to play a role. It is commonly recognised that Aristotle's conception of nature is teleological in the sense that

632:, or, to use the formulation which became famous later, natural phenomena require scientific explanation in terms of matter and motion. 2211: 1824:

A match, for example, reliably generates flame and heat when struck, and never (say) frost and cold, or the smell of lilacs, or thunder.

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exhibits functionality in a more general sense than is exemplified in the purposes that humans have. Aristotle observed that a

1335:. revised and augmented throughout by Sir Henry Stuart Jones with the assistance of Roderick McKenzie. Oxford: Clarendon Press 3428: 2678: 1633: 1496: 1471: 1371: 1249: 1375: 1849: 3540: 3453: 2704: 2591: 1263: 930: 775: 770: 206: 3545: 2926: 2556: 1016: 3167: 2786: 1463: 1416: 1363: 1241: 278: 46:'s Four Causes illustrated for a table: material (wood), formal (structure), efficient (carpentry), final (dining). 31: 1032:... for a full range of cases, an explanation which fails to invoke all four causes is no explanation at all. 3530: 1908: 753: 3109: 2584: 1848:

Kauffman, Stuart; Logan, Robert K.; Este, Robert; Goebel, Randy; Hobill, David; Shmulevich, Ilya (2007-11-19).

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Moravcsik, J.M. "Aitia as generative factor in Aristotle's philosophy." Dialogue, 14 : pp 622–638, 1975.

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is responsible. The word developed other meanings, including its use in philosophy in a more abstract sense.

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noted "Darwin's great service to Natural Science" lies in bringing back teleology "so that, instead of

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that effect; and it is ultimately in that sense that the effect is 'contained in' the efficient cause.

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into existence. Waddington cites Lovitt's description of this bringing forth as "a unified process."

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Was Tinbergen an Aristotelian? Comparison of Tinbergen's Four Whys and Aristotle's Four Causes

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The Consequences of Ideas: Understanding the Concepts that Shaped Our World, By R. C. Sproul

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and based on Aristotle's four causes, are complementary categories of explanations for

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had described the essential characteristics of a cause as it is considered in medicine:

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Doctrine of Being in the Aristotelian Metaphysics. By Joseph Owens and Etienne Gilson.

442:) if and only if the seed would become the adult plant under normal circumstances. In 421:

does not necessarily involve deliberation, intention, consciousness, or intelligence:

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According to Aristotle, a seed has the eventual adult plant as its end (i.e., as its

1884: 568:(univocal, equivocal, analogical); if it is equal, we speak of univocal predication. 3525: 3251: 2796: 2721: 925: 832: 717: 617: 492: 288:

In traditional Aristotelian philosophical terminology, material is not the same as

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Adversaries and authorities: Investigations into ancient Greek and Chinese science

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Adversaries and authorities: Investigations into ancient Greek and Chinese science

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II.5 where chance is opposed to nature, which he has already said acts for ends.

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Hennig, Boris. "The Four Causes." Journal of Philosophy 106(3), 2009, 137–160.

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provided insights into the causes of things, especially into the final cause:

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V.2, Aristotle holds that there are four kinds of answers to "why" questions:

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Philosophy in the ancient world: an introduction. By James A. Arieti. p. 201.

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Lovitt, W. (1973). "A Gespräch with Heidegger on Technology, Man and World".

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Omne Agens Agit Sibi Simile : A "repetition" of Scholastic Metaphysics

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Note that this pattern also holds true in the creation described in the

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Compare:The match is 'directed towards' the production of fire and heat

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Philosophical Transactions of the Royal Society B: Biological Sciences

1981: 1503:

It is clear that of these four, only the efficient cause looks like a

2763: 2535:, by Pía Figueroa written with theme of Final Cause as per Aristotle. 1023:(Spring 2019 ed.). Metaphysics Research Lab, Stanford University 198: 141: 2209:

Madrell, S. H. P. 1998. "Why are there no insects in the open sea?"

588:(cause equals effect) in both a quantitative and qualitative sense. 725:

states that Darwin uses the term 'Final Cause' consistently in his

3513: 2815: 2802: 2715: 2660: 2576: 2331: 1316:(in Greek). Oxford: Clarendon Press – via perseus.tufts.edu. 560:(no one gives what he does not possess): partially similar to the 459:

been constructed or has come to be, belongs to what is beautiful.

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By Aristotle's own account, this is a difficult and controversial

38: 1123:, vols. 17–18), translated by H. Tredennick (1933/1989). London, 831:, namely the proximate cause of a behaviour, such as the role of 2580: 110:

that is nearest to current ordinary language is "explanation."

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About a century before Aristotle, the anonymous author of the

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Reece, Bryan C. (2019). "Aristotle's Four Causes of Action".

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Nature's Purposes: Analyses of Function and Design in Biology

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in their essential law) eternal and immutable, constitute

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Aristotle on definition. By Marguerite Deslauriers, p. 81

2096:"The Metaphysics of the School / by Thomas Harper, S.J." 1060: 1058: 1843: 1841: 389:

Aristotle defines the end, purpose, or final "cause" (

1491:, Cambridge: Cambridge University Press, p. 96, 486:

George Holmes Howison, The Limits of Evolution (1901)

213:. The Greek word had meant, perhaps originally in a " 151:

Aristotle the efficient cause of a child is a parent.

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Aitia as generative factor in Aristotle's philosophy

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Explanations in terms of final causes remain common

3501: 3441: 3370: 3350: 3299: 3222: 3215: 3118: 3102: 3054: 3033: 2999: 2983: 2945: 2907: 2864: 2855: 2640: 2614: 893:: the effect that brings about the finished result. 390: 356: 311: 262: 3094:On Youth, Old Age, Life and Death, and Respiration 1460:Aristotle: The Growth and Structure of His Thought 691:is inherently teleological. In an appreciation of 576:(cause of occurring, of only beginning to be) and 355:Aristotle defines the agent or efficient "cause" ( 188:In his philosophical writings, Aristotle used the 1010: 1008: 1006: 881:: the form or shape the material or matter enters 2022:s:en:Page:Philosophical Review Volume 3.djvu/169 2004: 2002: 1135:. Aristotle discusses the four "causes" in his 825:, revealing its relationships to other species; 520: 478: 456: 423: 2240:MacDougall-Shackleton, Scott A. 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(ed.). 2034:"Scholastic terms and axioms" 1604:10.1126/science.134.3489.1501 452:his biological investigations 63: 54:or four explanations are, in 2927:On Generation and Corruption 1359:Magic, Reason and Experience 1169:I. 983 a26 ss. As quoted in 853: 401: 367: 322: 273: 2114:Some Problems of Philosophy 1803:Aquinas: A Beginner's Guide 1763:Aquinas: A Beginner's Guide 1101:10.1093/0199246564.001.0001 796:The four questions are on: 548:omne agens agit simile sibi 217:" context, what or who is " 67: 3623: 3168:On Marvellous Things Heard 2787:Potentiality and actuality 2435:Die Frage nach der Technik 2330:Waddington, David (2005). 1464:Cambridge University Press 1364:Cambridge University Press 1242:Cambridge University Press 931:Tinbergen's four questions 776:Tinbergen's four questions 771:Tinbergen's four questions 768: 595: 391: 378: 357: 312: 303: 279:potentiality and actuality 263: 181: 106: 96: 75: 35: 32:Potentiality and actuality 29: 3554: 3531:Commentaries on Aristotle 1909:Wipf and Stock Publishers 1869:10.1007/s10539-007-9066-x 554:between cause and effect; 392: 358: 313: 264: 248:Aristotle's "four causes" 97: 2441:]. Harper & Row. 1857:Biology & Philosophy 1714:Lloyd, G. E. R. (1970). 1177:, 3rd ed., ESD, p. 157, 1015:Falcon, Andrea (2019) . 875:: the material or matter 732:On the Origin of Species 431:Aristotle, Physics, II.8 3607:Concepts in metaphysics 3597:Philosophy of Aristotle 2899:Sophistical Refutations 2524:English translation of 2294:Human Ethology Bulletin 2225:Reiss, John O. (2009). 2131:Oxford University Press 1740:The Limits of Evolution 1395:Preus, Anthony (2015). 1333:A Greek–English Lexicon 1313:Aristotle's Metaphysics 1121:Aristotle in 23 Volumes 1085:Oxford University Press 673:in evolutionary biology 605:Advancement of Learning 558:nemo dat quod non habet 466:On the Parts of Animals 3084:On Divination in Sleep 2770:Horror vacui (physics) 2420:Aristotle on Causality 2258:10.1098/rstb.2010.0363 2153:Bacon, Francis. 1620. 2010:Ontologia e metafisica 1994:Ontologia e metafisica 1800:Feser, Edward (2009). 1760:Feser, Edward (2009). 1735:Howison, George Holmes 1557:Biology and Philosophy 1204:Ontologia e metafisica 1175:Ontologia e Metafisica 752:result rather than an 664: 532: 528:Biology and Philosophy 489: 471: 434: 245: 154:Final, end, or purpose 47: 18:Aristotle on causality 3576:Philosophy portal 3198:Rhetoric to Alexander 1598:134(3489):1501–1506. 1125:William Heinemann Ltd 994:194 b17–20; see also 864:, echoing Aristotle, 687:since the concept of 651: 586:Causa aequat effectum 474:George Holmes Howison 304:Further information: 240: 178:Definition of "cause" 42: 3287:Andronicus of Rhodes 3188:On Virtues and Vices 3143:On Indivisible Lines 3064:Sense and Sensibilia 3034:Rhetoric and poetics 2847:Mathematical realism 2127:Ignas K. Skrupskelis 1221:I, q. 5, a. 2, ad. 1 936:Convergent evolution 683:is indispensable to 468:645, Book I, Part 5. 407:evolutionary biology 385:Teleology in biology 56:Aristotelian thought 3257:Strato of Lampsacus 2889:Posterior Analytics 2641:Ideas and interests 2470:Leroi, Armand Marie 2308:, pp. 289–290. 2252:(1574): 2076–2085. 2119:Frederick Burkhardt 2012:, ESD, 2022, p. 160 1996:, ESD, 2022, p. 128 1960:Philipp W. Rosemann 1904:General Metaphysics 1899:John Patrick Noonan 1270:Posterior Analytics 1206:, ESD, 2022, p. 158 997:Posterior Analytics 921:Anthropic principle 566:logical predication 450:Aristotle saw that 235:On Ancient Medicine 147:Efficient, or agent 3301:Islamic Golden Age 3224:Peripatetic school 3010:Nicomachean Ethics 2705:Future contingents 2531:2016-03-04 at the 2387:10.1007/BF01252782 1626:The Art of Fiction 1624:Rand, Ayn (2000), 1569:10.1007/BF00857687 1196:In IV Sententiarum 791:levels of analysis 783:Nikolaas Tinbergen 778:, named after the 677:Francisco J. Ayala 86:Aristotle's word 48: 3584: 3583: 3536:Metabasis paradox 3497: 3496: 3437: 3436: 3424:Pietro Pomponazzi 3366: 3365: 3346: 3345: 3295: 3294: 3247:Eudemus of Rhodes 3237:Clearchus of Soli 3211: 3210: 2879:On Interpretation 2822:Temporal finitism 2710:Genus–differentia 2667:Category of being 2431:Heidegger, Martin 2413:"The Four Causes" 1417:cite encyclopedia 1067:, pp. 91–92. 1000:71 b9–11; 94 a20. 679:has claimed that 335:theories of forms 16:(Redirected from 3614: 3574: 3573: 3572: 3562: 3561: 3439: 3419:Jacopo Zabarella 3368: 3348: 3297: 3277:Diodorus of Tyre 3220: 2862: 2792:Substance theory 2753:Moderate realism 2747:Minima naturalia 2648:Active intellect 2601: 2594: 2587: 2578: 2526:Study on Phideas 2521: 2489: 2462: 2456: 2452: 2450: 2442: 2418:Falcon, Andrea. 2399: 2398: 2370: 2364: 2363: 2327: 2321: 2315: 2309: 2303: 2297: 2286: 2280: 2279: 2269: 2237: 2231: 2230: 2222: 2216: 2207: 2201: 2189: 2183: 2172:Ayala, Francisco 2169: 2160: 2151: 2145: 2144: 2105: 2099: 2098: 2092: 2086: 2078: 2072: 2057: 2051: 2044: 2038: 2037: 2030: 2024: 2019: 2013: 2006: 1997: 1990: 1984: 1979: 1956: 1950: 1949: 1929: 1923: 1922: 1895: 1889: 1888: 1854: 1845: 1836: 1833: 1827: 1826: 1821: 1820: 1794: 1788: 1787: 1781: 1780: 1754: 1748: 1732: 1726: 1712: 1706: 1700: 1694: 1687: 1681: 1674: 1668: 1665:Parts of Animals 1661: 1655: 1648:Barnes, Jonathan 1645: 1639: 1638: 1621: 1615: 1586: 1580: 1579: 1555:a teleologist", 1551:(1993), "Darwin 1549:Lennox, James G. 1545: 1528: 1527: 1516: 1510: 1509: 1481: 1475: 1453: 1447: 1439: 1433: 1432: 1426: 1422: 1420: 1412: 1392: 1379: 1351: 1345: 1344: 1342: 1340: 1324: 1318: 1317: 1307: 1301: 1300: 1294: 1290: 1288: 1280: 1278: 1277: 1265:Ἀναλυτικὰ ὕστερα 1259: 1253: 1231: 1222: 1218:Summa Theologiae 1215:Thomas Aquinas, 1213: 1207: 1194:Thomas Aquinas, 1192: 1186: 1158: 1152: 1148: 1142: 1141:, Book B, ch. 3. 1110: 1104: 1077: 1068: 1062: 1053: 1041: 1035: 1034: 1029: 1028: 1012: 1001: 986: 873:causa materialis 866:Martin Heidegger 787:animal behaviour 727:Species Notebook 626:efficient causes 530: 487: 469: 432: 404: 398: 397: 396: 370: 364: 363: 362: 333:. It links with 325: 319: 318: 317: 306:Platonic realism 276: 270: 269: 268: 109: 108: 103: 102: 101: 21: 3622: 3621: 3617: 3616: 3615: 3613: 3612: 3611: 3587: 3586: 3585: 3580: 3570: 3568: 3550: 3493: 3433: 3429:Cesar Cremonini 3385:Albertus Magnus 3362: 3342: 3291: 3207: 3163:Physiognomonics 3158:On Things Heard 3153:On the Universe 3114: 3098: 3056:Parva Naturalia 3050: 3029: 3015:Eudemian Ethics 2995: 2979: 2941: 2903: 2884:Prior Analytics 2851: 2775:Rational animal 2636: 2610: 2608:Aristotelianism 2605: 2543: 2538: 2533:Wayback Machine 2495: 2486: 2468: 2453: 2443: 2429: 2411:Cohen, Marc S. 2407: 2402: 2372: 2371: 2367: 2329: 2328: 2324: 2316: 2312: 2304: 2300: 2287: 2283: 2239: 2238: 2234: 2224: 2223: 2219: 2208: 2204: 2190: 2186: 2170: 2163: 2159:II, Aphorism 9. 2156:The New Organon 2152: 2148: 2141: 2107: 2106: 2102: 2094: 2093: 2089: 2079: 2075: 2058: 2054: 2048:Book of Genesis 2045: 2041: 2032: 2031: 2027: 2020: 2016: 2007: 2000: 1991: 1987: 1976: 1958: 1957: 1953: 1931: 1930: 1926: 1919: 1911:. p. 228. 1897: 1896: 1892: 1852: 1847: 1846: 1839: 1834: 1830: 1818: 1816: 1814: 1799: 1795: 1791: 1778: 1776: 1774: 1759: 1755: 1751: 1733: 1729: 1713: 1709: 1701: 1697: 1688: 1684: 1675: 1671: 1662: 1658: 1646: 1642: 1636: 1623: 1622: 1618: 1587: 1583: 1547: 1546: 1531: 1518: 1517: 1513: 1499: 1485:Lloyd, G. E. R. 1483: 1482: 1478: 1456:Lloyd, G. E. R. 1454: 1450: 1440: 1436: 1423: 1413: 1409: 1394: 1393: 1382: 1354:Lloyd, G. E. R. 1352: 1348: 1338: 1336: 1326: 1325: 1321: 1309: 1308: 1304: 1291: 1281: 1275: 1273: 1261: 1260: 1256: 1234:Lloyd, G. E. R. 1232: 1225: 1214: 1210: 1200:Battista Mondin 1193: 1189: 1171:Battista Mondin 1159: 1155: 1149: 1145: 1129:Perseus Project 1111: 1107: 1078: 1071: 1063: 1056: 1044:Lindberg, David 1042: 1038: 1026: 1024: 1014: 1013: 1004: 987: 983: 979: 974: 946:Four discourses 911: 891:causa efficiens 856: 773: 767: 723:James G. Lennox 669: 638:The New Organon 630:material causes 614:natural science 600: 594: 537: 531: 526: 518:(2007) remark: 513:Robert K. Logan 509:Stuart Kauffman 488: 485: 470: 463: 433: 430: 387: 379:Main articles: 377: 353: 308: 302: 259: 250: 186: 184:Aristotelianism 180: 37: 34: 28: 23: 22: 15: 12: 11: 5: 3620: 3618: 3610: 3609: 3604: 3599: 3589: 3588: 3582: 3581: 3579: 3578: 3566: 3555: 3552: 3551: 3549: 3548: 3543: 3541:Views on women 3538: 3533: 3528: 3523: 3522: 3521: 3511: 3505: 3503: 3502:Related topics 3499: 3498: 3495: 3494: 3492: 3491: 3486: 3481: 3476: 3471: 3466: 3461: 3456: 3451: 3445: 3443: 3435: 3434: 3432: 3431: 3426: 3421: 3416: 3414:Peter of Spain 3411: 3410: 3409: 3399: 3398: 3397: 3390:Thomas Aquinas 3387: 3382: 3376: 3374: 3364: 3363: 3361: 3360: 3354: 3352: 3344: 3343: 3341: 3340: 3339: 3338: 3328: 3327: 3326: 3316: 3311: 3305: 3303: 3293: 3292: 3290: 3289: 3284: 3279: 3274: 3269: 3267:Aristo of Ceos 3264: 3259: 3254: 3249: 3244: 3239: 3234: 3228: 3226: 3217: 3213: 3212: 3209: 3208: 3206: 3205: 3200: 3195: 3190: 3185: 3180: 3175: 3170: 3165: 3160: 3155: 3150: 3145: 3140: 3135: 3130: 3124: 3122: 3120:Pseudepigrapha 3116: 3115: 3113: 3112: 3106: 3104: 3100: 3099: 3097: 3096: 3091: 3086: 3081: 3076: 3071: 3066: 3060: 3058: 3052: 3051: 3049: 3048: 3043: 3037: 3035: 3031: 3030: 3028: 3027: 3022: 3017: 3012: 3006: 3004: 2997: 2996: 2994: 2993: 2987: 2985: 2981: 2980: 2978: 2977: 2972: 2967: 2962: 2957: 2951: 2949: 2943: 2942: 2940: 2939: 2934: 2929: 2924: 2922:On the Heavens 2919: 2913: 2911: 2905: 2904: 2902: 2901: 2896: 2891: 2886: 2881: 2876: 2870: 2868: 2859: 2853: 2852: 2850: 2849: 2844: 2839: 2834: 2829: 2824: 2819: 2812: 2807: 2789: 2784: 2777: 2772: 2767: 2760: 2755: 2750: 2743: 2736: 2731: 2724: 2719: 2712: 2707: 2702: 2697: 2690: 2681: 2676: 2669: 2664: 2657: 2654:Antiperistasis 2650: 2644: 2642: 2638: 2637: 2635: 2634: 2629: 2624: 2618: 2616: 2612: 2611: 2606: 2604: 2603: 2596: 2589: 2581: 2575: 2574: 2569: 2564: 2559: 2554: 2549: 2542: 2541:External links 2539: 2537: 2536: 2522: 2504:(2): 213–227. 2493: 2490: 2485:978-1408836224 2484: 2478:. Bloomsbury. 2466: 2463: 2427: 2416: 2408: 2406: 2403: 2401: 2400: 2365: 2322: 2320:, p. 295. 2318:Heidegger 1977 2310: 2306:Heidegger 1977 2298: 2281: 2232: 2217: 2215:201:2461–2464. 2202: 2192:Mayr, Ernst W. 2184: 2161: 2146: 2140:978-0674820357 2139: 2133:. p. 97. 2123:Fredson Bowers 2100: 2087: 2073: 2052: 2039: 2025: 2014: 1998: 1985: 1975:978-9061867777 1974: 1951: 1924: 1918:978-1725272644 1917: 1890: 1837: 1828: 1813:978-1780740065 1812: 1789: 1773:978-1780740065 1772: 1749: 1745:second edition 1727: 1724:978-0393005837 1707: 1695: 1682: 1680:II.9. 200b4–7. 1669: 1656: 1640: 1634: 1616: 1581: 1563:(4): 409–421, 1529: 1511: 1497: 1476: 1448: 1434: 1408:978-0810854871 1407: 1398:Material cause 1380: 1346: 1319: 1302: 1293:|website= 1254: 1223: 1208: 1187: 1183:978-8855450539 1153: 1143: 1127:. 1989 – via 1105: 1093:978-0198237457 1069: 1054: 1036: 1002: 980: 978: 975: 973: 972: 967: 962: 957: 952: 943: 938: 933: 928: 923: 918: 912: 910: 907: 895: 894: 888: 882: 879:causa formalis 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Cambridge: 1361: 1360: 1355: 1350: 1347: 1334: 1330: 1329:"αἰτιο-λογία" 1323: 1320: 1315: 1314: 1306: 1303: 1298: 1286: 1271: 1267: 1266: 1258: 1255: 1251: 1247: 1243: 1240:, Cambridge: 1239: 1235: 1230: 1228: 1224: 1220: 1219: 1212: 1209: 1205: 1201: 1197: 1191: 1188: 1184: 1180: 1176: 1172: 1168: 1167: 1162: 1157: 1154: 1147: 1144: 1140: 1139: 1134: 1130: 1126: 1122: 1118: 1116: 1109: 1106: 1102: 1098: 1094: 1090: 1086: 1082: 1076: 1074: 1070: 1066: 1061: 1059: 1055: 1051: 1050: 1045: 1040: 1037: 1033: 1022: 1018: 1011: 1009: 1007: 1003: 999: 998: 993: 992: 985: 982: 976: 971: 968: 966: 963: 961: 958: 956: 953: 951: 950:Jacques Lacan 947: 944: 942: 939: 937: 934: 932: 929: 927: 924: 922: 919: 917: 914: 913: 908: 906: 903: 898: 892: 889: 886: 885:causa finalis 883: 880: 877: 874: 871: 870: 869: 867: 863: 862: 848: 844: 841: 838: 834: 830: 827: 824: 820: 817: 814: 810: 807:does that is 806: 802: 799: 798: 797: 794: 792: 788: 784: 781: 777: 772: 762: 758: 755: 751: 750: 745: 742:'s position, 741: 736: 735:, and after. 734: 733: 728: 724: 719: 715: 711: 708: 704: 700: 699: 695:published in 694: 690: 686: 682: 678: 674: 666: 663: 661: 657: 650: 648: 644: 640: 639: 633: 631: 627: 623: 619: 615: 611: 610:Francis Bacon 607: 606: 599: 591: 589: 587: 583: 579: 578:causa essendi 575: 567: 563: 559: 556: 553: 549: 546: 545: 544: 542: 541:Scholasticism 535:Scholasticism 534: 529: 523: 519: 517: 514: 510: 506: 501: 498: 494: 482: 477: 475: 467: 460: 455: 453: 448: 445: 441: 440: 427: 422: 420: 416: 412: 408: 403: 395: 386: 382: 374: 372: 369: 361: 350: 348: 346: 345: 340: 336: 332: 327: 324: 316: 307: 299: 297: 295: 291: 286: 282: 280: 275: 267: 256: 254: 244: 239: 237: 236: 231: 226: 224: 220: 216: 212: 208: 207:singular form 205: 201: 200: 195: 191: 185: 177: 175: 172: 168: 164: 156: 153: 149: 146: 143: 138: 135: 131: 128: 127: 126: 124: 123: 118: 117: 111: 100: 93: 89: 84: 81: 77: 73: 69: 65: 61: 57: 53: 45: 41: 33: 19: 3526:Neoplatonism 3252:Theophrastus 3110:Protrepticus 3003:and politics 2814: 2801: 2797:hypokeimenon 2795: 2779: 2762: 2745: 2738: 2726: 2722:Hylomorphism 2714: 2699: 2692: 2671: 2659: 2652: 2501: 2497: 2474: 2438: 2434: 2423: 2381:(1): 44–62. 2378: 2374: 2368: 2343: 2339: 2333: 2325: 2313: 2301: 2293: 2284: 2249: 2245: 2235: 2226: 2220: 2210: 2205: 2195: 2187: 2175: 2154: 2149: 2113: 2103: 2090: 2083:causa fiendi 2082: 2076: 2068: 2064: 2061:causa fiendi 2060: 2055: 2042: 2028: 2017: 2009: 1993: 1988: 1964: 1954: 1937: 1934:Divus Thomas 1933: 1927: 1903: 1893: 1863:(1): 27–45. 1860: 1856: 1831: 1823: 1817:. 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