Notes. \. r. • 145 



not with the intention of producing the result which actually occurs. It is called 

 spontaneity when the accidental agent has no intention at all. No inanimate thing 

 therefore, no beast, no child, can possibly be the agent of chance, for they are incapable 

 of intention, though they are often the agents of spontaneity. 



Aristotle's Spontaneity does not then imply the absence of external agency, but merely 

 the absence of intention in the agent, and would perhaps be more fitly represented, were 

 such permissible, by the word chance ; while Aristotle's Chance, which implies an agent 

 acting with a certain intention, though not the intention of producing the result that 

 actually occurs, would find a better though still inadequate representative in our word 

 luck. It is this intermixture of semi-intention that gives force to the line 

 Ti/x^ TtxyTjc eoTfpfe koX rtx^V fvxhv- 



10. Empedocles attributed the development and destruction of all bodies to the action 

 of two alternate forces. Friendship and Enmity, upon the particles of the four ultimate 

 elements ; while Anaxagoras attributed the phenomena to Intelligence or vovs (cf. 

 Metaph. i. 3—4, and Grate's Flato, i. ch. l). 



11. Cornpare H. Spencer's account of the formatioii of the vessels (/';-. of Biol. 



§300)- 



12. "If asked what is the material cause of any object, we must state what are the 

 proximate and special substances, not what are the ultimate substances such as fire or 

 earth" {^Metaph. vii. 4, 5). As to homogeneoife and heterogeneous parts, cf. ii. i, 

 Note 5. 



13. " Works of art are said to be made by the artist's tools ; but it is truer to say that 

 they are made by the motion of these tools, supplied and directed by art. Just in the 

 same way the growth of a plant or animal is said to be due to heat and cold ; but it is 

 only due to them in the sense that these are the instruments of which the nutritive soul 

 makes use in its operations " {D. G. ii. 4, 43). 



14. In rendering "i^vxM ^oul I have adhered to common usage, though Soul is far from 

 being an equivalent term. But I know of no term that is. Vital principle has been 

 proposed and includes much of A.'s conception which Soul omits ; but on the other hand 

 it omits as muc^ ..at 6<7«/ includes. For "ifvxM is the principle to which are due all the 

 phenomena of life, from the highest intellectual procesg down to the growth of a 

 microscopic fungus. The former is excluded by Vital Principle, the latter by Soul, which 

 has moreover the further inadequacy that a religious element enters into the ordinary 

 conception of it. The following abridged passage {D. A. ii. 2 — 3) will serve to give A.'s 

 idea pretty fairly. "The faculties of the soul are many; but, though all living things 

 have a soul, all the psychical faculties are not present in every soul. In the soul of 

 some living things only one faculty is present, in that of others several, and in others 

 again all. The faculties are the Nutritive, the Sensory, the Appetitive, the Locomotor, 

 the Intellectual. In the soul of plants the Nutritive faculty alone is present ; in the 

 soul of animals not only this but the Sensory, or at least the Tactile, faculty and with 

 this as a necessary consequence the Appetitive. This is the case in all animals ; but 

 only in some of them is there in addition the Locomotor faculty. The number is still 

 smaller in whose soul there is yet further the Intellectual faculty, as in man, and" in 

 any other being, if such there be, that equals or even surpasses him in honour." The 

 soul then is the principle of vitality ; and each main mode in which vitality manifests 

 itself, that is each main group of functions, is ascribed to a different faculty of this soul. 



How is this soul engendered in the body ? asks A. [D. G. ii. 3). Is it derived from 

 the mother? or from the father? or from neither, but from without? The mother 

 furnishes the material for the formation of the body. But the unfecundated' germ never 



10 



