Entelechy is life

An entelechy according to Aristotle is an inner force that potentially contains a goal, as well as a final result. For example, thanks to this phenomenon, a tree of walnut grows.

Metaphysics

Entelechy in philosophy is a phenomenon that corresponds to the ideas of Kabbalah, which speak of the content of the goal in the very design of creation. The term, first of all, belongs to the context of the teachings of Aristotle, where he talks about the act and potency. Entelechy is an important part of metaphysics. Also, this phenomenon has a close relationship with the doctrine of existence, matter, motion and form.

Energy

An entelechy in philosophy is the realization of the possibilities and abilities that are embedded in this being. This phenomenon is identical in many ways to energy. It is mainly about being for inanimate objects and about living beings. This potency is opposed to this phenomenon. Entelechy is a term that consists of the Greek words "fulfilled," "finished," and "have." It is a real existent, which precedes the potential. This concept acquired special significance in the psychology of Aristotle.

Substance

The first entelechy is life or soul. It is this phenomenon that gives consciousness to the object. As the motor and body form, the soul can not be bodily.

According to Democritus, it is not a specific substance. Here it is appropriate to turn to Empedocles. He argued that the soul can not be the displacement of all substances. He explained this by saying that two bodies can not occupy a single place. The concept of entelechy implies that a disembodied soul can not be.

The Pythagoreans mistakenly believed that it was the harmony of the body. Plato, mistaken, claimed that she was a self-propelled number. Another definition is more correct. The soul itself does not move, it "pushes" another body. A living being is not just made up of the soul and the body. According to the concept of philosophy, the situation is different.

The soul is the power that acts through the body. It remains to understand the second concept. Proceeding from the above, it can be noted that the body is a natural tool for the soul. These phenomena are inseparable. They can be compared with the eye and eyes. To every soul corresponds a body. It arises from its power and for its sake. In addition, the body is arranged as an instrument that is most suitable for the activity of a certain soul.

Here it is worth remembering Pythagoras. It is for the above-described reason that the doctrine of this philosopher about the transmigration of souls is absurd for Aristotle. He put forward a theory that is the opposite of those of the ancient natural philosophers. They brought out the soul from the bodily nature. Aristotle did the opposite. He takes the body out of a separate soul. Therefore, strictly speaking, for him only the animate is really a real, entelechic. This idea is mentioned in such works as "On the Parts of Animals", "Metaphysics", "On the Soul".

It should be remembered that only the organic body can be animated. It is a holistic mechanism, all elements of which have a specific purpose and are designed to fulfill the assigned functions. This is the principle of unity of the organism. For this, it arose, functions and exists. The law described and includes the term "entelechia", which is equivalent to the soul. It can not be separated from the body. The soul is one by being. An organic living being can be defined as being, for it contains the goal in itself.

The Middle Ages and New Time

Entelechy is the term introduced by Aristotle. At the same time he meets Hermolai Barbara in the Middle Ages. He conveys this concept with the Latin word perfectihabia.

Now let's turn to the philosophy of modern times. Here the term is liberated from the teachings of Aristotle about the act and potency. The concept is among the key words of organic and teleological understanding. It is opposed to the mechanistic causal way of explaining the world around us. This phenomenon emphasizes the primacy of expediency, as well as individuality. According to this concept it turns out that each being is oriented by an internal device to the goal. It itself aspires to it for its own sake. Leibniz also mentions this term. He calls them monads, confirming the theory by biological teaching.