In the previous post, I explained a few of Aristotle’s objections to Plato’s teaching that essences, or Forms, are separated from matter and particular things. In this essay, I will explain what Aristotle’s idea of form and matter is, and why it is significant to Western metaphysics. Indeed, Aristotle’s conception of the world around us has important consequences for how we view reality today, especially in the areas of math, science, ethics, and ultimately what it means to be human.
As I have noted, Aristotle sought an answer to the question raised by Plato, “How do the Forms participate in the individual things we experience every day?” Plato did not have an answer to this question, and much of Aristotle’s project was to discover a solution. We have already seen that Aristotle did not throw out Plato’s theory of Forms entirely.
Essentially, Aristotle’s theory of Forms is that they must be in the things themselves. According to Aristotle, Forms, or essences, exist within the sensible particular things of this world. Matter and Form, or essences, are inseparable for Aristotle. Particular concrete things have mathematical properties such as weight, volume, and extension because the mathematical properties (Forms or essences) are in those things, not separated from them. In physical and biological life, Forms must be a natural and immanent part of material beings in order to account for the drive, impetus, and direction towards the good that all living things display. The technical term that has come to represent the Aristotelian position is called “hylomorphic composition” or “hylomorphism.” Hylomorphic composition literally means, “matter-form composition,” and represents the view that all natural things require for their existence both passive “stuff” and active, determining essence.
Forms can be causes of things only if they are in those things. Mathematical notions of symmetry, ratio, and order are considered the cause of beauty in the world. The Form must be in the thing itself and is the basis for causation. For these reasons, Aristotle’s view has come to be known as “immanent realism.” Realism is simply the idea that forms, or essences, actually exist in reality. Aristotle’s immanent realism can be easily understood. The form of a circle does not exist in a transcendent Platonic realm, but immanently within the circularity of the tire on my car, or the circularity of my coffee cup. (They may not be absolutely mathematically perfect Platonic circles, but the quest for absolute perfection has been the downfall of many philosophers and their theories.)
Since Forms exist within particular things, there is now an account for causation. Forms are causes because they are in those things. My coffee cup is circular only because the essence of circularity is in the cup. Essences are immanent and inherent to particular things. Against Plato, Aristotle emphasized that there is no “circularity” floating around in a transcendent realm outside the world of particular things. For a particular thing to exist, and to be considered real, the essence, that which makes something the kind of thing it is and without which it cannot be, must be combined with matter to give the essence a concrete and particular existence or expression. From a realist perspective, reality itself is the determinant of order, not disembodied Forms (for the Platonist), the categories of the mind (for the Idealist), or conventions of language (for the Nominalist). Forms are basic properties of being, or reality itself. The law of noncontradiction is not a principle hanging in suspended animation somewhere in a transcendent realm, but a concrete fundamental property of being. The laws of logic and principles of mathematics are essential properties of being.
The point of immanent realism or Aristotelian realism is that reality has its own intractable way of being. While not being pure naturalists or materialists, (because of the real existence of essences) Aristotelians believe that one can discern important mathematical, ethical, scientific, and philosophical truths from this world’s concrete objects of this world. What this also means is that all things in the natural world have an immaterial aspect to them. While there is no Form without matter and no matter without Form, it is also important to keep in mind that matter is not Form and Form is not matter.
Sometimes an objection is made to the Aristotelian view of reality. It could be queried that if someone were to destroy all the circular objects in the world, would then the essence of circularity be destroyed? There are a few Aristotelian responses to this challenge. One might counter that since essences and mathematical properties or foundational to being itself, a destruction of all circular objects would be the complete elimination of all being. In such a case, the question would be moot since there would be nothing left to discuss. There is another Aristotelian response to this challenge, however. One might appeal to the potentiality of essences. For Aristotle, all physically existing things have potential, so the matter in a thing or object has potential by virtue that it may be changed into something different. If something has the potential for circularity, the essence of circularity exists. In other words, the potential for circular objects is sufficient to ground mathematical circles. Yet another Aristotelian response can be made. Suppose we do not privilege the present in our understanding of time. Essences would exist in the things themselves, but they exist in all time equally—past, present, and future. Here, all things that ever had or ever will be at any time are included. If a circular coffee cup exists somewhere (in the past, present, or future), even if just once, circularity exists and is real.
With Plato, Aristotle understood that essences are a necessary part of reality and that it is really impossible to understand the nature of reality without them. When we recognize kinds, types, and species, we are dealing with manifestations of essences. Further, when we discern symmetry, ratio, and mathematical truths we are dealing with essences. As we have seen, the central problem with Form or essences, for the Platonist, is that the Form can never be in the ever-changing and unstable material thing. With the Aristotelian understanding, we recognize that essences are basic foundational properties of being and particular objects, without which we could not recognize what kind of thing something is. In the next post, I will briefly examine a few Platonists who struggle with their own position in confronting the fact that reality is the determinant of order.
For a great introduction to Aristotle, see Aristotle For Everybody: Difficult Thought Made Easy by Mortimer J. Adler.
For an interesting and easy understanding of an Aristotelian understanding of mathematical properties see James Franklin, Aristotle Was Right About Mathematics After All.
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