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Additional info for Aristotle and Plotinus on being and unity
1 A f ter levelling the charge outlined in the passage above from A7, Aristotle goes on in A8 to take up the difficulties of various presocratic positions, and those of the Pythagoreans. In A9 he dispenses with the Pythagoreans and takes up the Platonic position. When Aristotle continues his critique of F o m s in A g , he offers this protest: Above a l l one might discuss the question what on earth the Forms contribute to sensible things, either to those that are eternal or to those that corne into being and cease to be.
103lb28-33) On either explanation, ( 'combination" or "essence") the primary metaphysical issue surrounding p a r t i c i p a t i o n for 1 cp. Cherniss, pp. 188-9; 32 Aristotle seerns to be that the separate Forms fail to account for the unity of the particular, either in terms of its parts, or in terms of the ouoia and the to~rqvcrvcci. involves Participation the notion of a sensible particular existing somehow apart £rom its essence. We also get an inkling of how Aristotle's conceptual scheme contrasts with the Platonic metaphysical hierarchy.
1 The Q V Etval) or substantial reality (ouaia) Platonists hinted something at like ~lessencetl with their notion of Forrns as principleç; in contradistinction to presocratic theories, the Platonic "principles" are not the matter of existing things, nor are they a source of movement. "' What is not explained in this theory of "essences," is what ~ristotleidentifies as the final cause ( o u ~ v ~ of ~a) change and motion. Why do things change, and why do they move? For the sake of what do things corne to be, pass away, and engage in any kind of activity whatever?