ACTIVITY AND SUBSTANCE 211 



that is, arises from the longing of the 

 imperfect for the perfect, of the matter (vX-^) for the 

 form (6*809) ; it is simply the process whereby it reaches 

 whatever degree of perfection the inherent limitations of 

 its nature concede to it. 



Efe/&amp;gt;76ia, on the other hand, does not essentially or 

 necessarily imply motion or change. In fact in the 

 typical case, the perfect exercise of function by the 

 senses, there is neither motion (/aV^o-t?) nor change 

 (aA,A,ot&)&amp;lt;7i9) nor passivity (jrdwxeiv) ; the appropriate 

 stimulus rouses the organ to activity and the organ 

 functions naturally in grasping it ; * when this process is 

 free from friction ( impediment ) perception is perfect and 

 accompanied by pleasure (f)ovrf). 



Man, unfortunately, only catches brief glimpses of this 

 happy state of things : our activity cannot be sustained, 

 because, owing to the defectiveness (irovripia or &amp;lt;ai;XoT?79) 

 of a composite nature adulterated with matter (vXij), we 

 grow weary and allow our attention to wander and cannot 

 be continuously active (crwe^ctk evepyetv}. 2 But God is 

 not so hampered ; his is a pure and perfect nature ; he is 

 pure Form, unimpeded by Matter, and always completely 

 and actually all that he can be. Hence the divine 

 eVeyem is kept up inexhaustibly, 3 and ever generates the 

 supreme pleasure, simple and incorruptible, of self- 

 contemplation (1/6770-49 7/0770-60)9), which constitutes the 

 divine happiness. It follows, as a matter of course, that 

 this evep&amp;lt;yeia is above and beyond Kivrjcrts ; it is lvpyeia 

 d/civrja-Las or rjpe^ia. Hence in a famous passage whose 

 fame is yet unequal to its merits 4 we are told that &quot; if 

 the nature of anything were simple, the same action 

 would ever be sweetest to it. And this is the reason 

 why God always enjoys a single and simple pleasure ; for 

 there is not only an activity of motion, but also one void 

 of motion, and pleasure is rather in constancy 5 than in 



1 Eth. Nic. x. 4. 5, 1174 b 14. * Ibid. x. 4. g, 1175 a 4. 



3 This is true also of the heavenly bodies, by reason of their more perfect OXfj. 

 Cp. Metaph. 1050 b 22. 



4 Eth. Nic. vii. 14. 8 (1154 b 25-31). 



5 rjpf/j.la cannot be translated rest without misleading. For rest to us = 

 non-activity, which to Aristotle is tantamount to non-existence, He uses the 



