Now, Aristotle Believes That We Have A Tendency To Think

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Now, Aristotle believes that we have a tendency to think that we can only define a human by its matter, but Aristotle says that this is because we have a poverty of imagination. In the same way, we cannot define a form, say a human, by an accidental composite, we can neither define the form by matter. Aristotle believes that “a strict definition will be not of man, but of the human soul, the form of man. The definition will make no mention of his matter” (Lear, 283.) He is saying that the bones, flesh, muscles, tendons, skin, etc., have no impact on the form. The essence of the human being is the human soul. This does get cloudy, but Aristotle gives an example to make it easier to understand. Aristotle say that “in the case of…show more content…
For example, can we have cotton snow? If cotton falls from the sky, will we call it snow? No, snow needs the matter of water that is under specific meteorological conditions to transform the water droplets into snowflakes. So, what is it to be human? Are we human without a body? Do we need to include matter? The Judeo-Christians would say that yes, to be fully human we need to be body and soul. After death, we are in a temporary state of partial humanity until God resurrects the body at the last judgment. This insinuates that each individual has a personal soul. Aristotle would adamantly disagree with this and say that there are no personal souls, but only one soul and thus only one form for all of humanity. What Aristotle says leads us to believe that eternity is not for the individual, but passed on from generation to generation and thus eternity is a concept that humanity will live on forever.
What does form look like when we take away matter? When form is independent of matter, it seems to look universal because it is just an abstract concept in our mind. One must ask if these abstract concepts fail to meet the substrate criterion? The answer is yes, it does fail to be a substrate because we must show that form is not just knowable, but the most real of all things. This seems to be a flaw in Metaphysics VII because “in Metaphysics VII.13 Aristotle argues that (7) No substance is a universal. A universal is that which
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