By Werner Marx (auth.)
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S9 cr. 1041 a 28. 80 On the understanding of the train of thought in Z 17 underlying these paragraphs cf. the interpretation of this chapter in: U. Guzzoni, op. , p. 144-227. , the two-fold of hyle and eidos, means the same thing as the two-fold of the terms of a definition. The ousia is the cause in that as the ti en einai - which, in the context of this question, is to be distinguished from the eidos - it allows the two-fold structure to exist as that single, unified thing of which it is the essence.
It is the formation of a form which, as the goal of this process, is at the same time also its "beginning" (arche), for the process was initiated only for its sake. " 77 The priority of energeia with respect to ousia thus implies a purposive structure, "for the sake of... ," according to which the end and goal (telos) of a motion is at the same time its beginning (impulse or force, arche). The telos as the for-the-sake-of-which is the energeia of a being which determines itself according to its perfected eidos.
1963. THE OUSIOLOGY 23 changes, that which now assumes one quality, now another. Moreover, matter is, without a doubt, the ultimate substrate of all determinations, whereas it itself cannot be a predicate determination. In the third chapter of Meta. Zeta, Aristotle himself dealt with the possibility of conceiving of ousia as hypokeimenon, as hyle. If one formulates the problem in this way, that is, if one defines ousia as hypokeimenon, the latter as the primary hypokeimenon, and this, in turn, as hyle, one encounters insuperable difficulties.
Introduction to Aristotle’s Theory of Being as Being by Werner Marx (auth.)