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Plato's Natural Philosophy: A Study of the Timaeus-Critias by Thomas Kjeller Johansen
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Thomas Kjeller Johansen
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Plato's Natural Philosophy: A Study of the Timaeus-Critias
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A psychiatry les logic patients , Dir. Johansen sees Aristotle's natural teleology as an alternative type of explanation. Roughly, the inference is to nature, an internal cause of order, rather than to the demiurge, an external cause of order.
Johansen insists that, based on the text, there are no grounds for assimilating the external cause to an internal one. To do so would be to gainsay the radical distinction made in Timaeus between the orders of being and becoming. Having thus defended the distinctness of the demiurge, the author argues that his virtual co-extensiveness with the eternal model leads to a depersonalized conception of the divine source of order, one that makes of him more craftsmanship itself than a personal craftsman.
Thus conceived, neither the benevolence nor the intelligence of the demiurge is gainsaid. And further, interpreting the demiurge in this way closes the gap between the so-called unnatural teleology of Plato and the natural teleology of Aristotle. Finally, with craftsmanship rather than with a craftsman we can interpret apparent temporality of creation as the ongoing process of order production. That is, whenever order is produced or restored, it is owing to craftsmanship.
The demiurge becomes in effect the ex post facto explanation for order. This presumably would make a future-directed providential role for the demiurge otiose, a consequence that the author does not clearly reject. The former Johansen calls "mere necessary conditions" and the latter "necessary conditions.
Contributory causes are what the mere necessary conditions become when the demiurge -- the true cause of creation -- surveys the contents of the receptacle and begins to introduce mathematical order. Thus, when the natural bodies and their parts are constructed, the demiurge selects from the "elements" according to his ultimate purposes within the bounds of hypothetical necessity.
He is constrained by the properties of the mathematically ordered elements. For Plato, as for Aristotle, then, final causality is intrinsic to a scientific explanatory framework. Absolute necessity is relegated to the non-intelligible receptacle. Johansen concludes, however, that the final causality of Timaeus contains an irremovable element of intention or purpose or thought that is not necessarily a part of "acting for the good" in Aristotle's teleology.
In the sixth chapter, Johansen turns to an analysis of the receptacle of creation, arguing that its function is to be understood in the light of Plato's conception of what coming into being actually is. The receptacle constitutes space or place because Plato needs to postulate a condition for something's coming into or going out of existence. These are construed as "a certain kind of movement in and out of space Thus coming into existence and going out of existence are really cases of the locomotion of the solid triangles out of which bodies are constructed.
This is in contrast to the pre- kosmos where the coming into and going out of existence of the phenomenal bodies does not involve the movement of triangles. Both in the pre- kosmos ands in the kosmos itself, movement is intrinsic to the phenomenal bodies or elements and is only derivatively attributable to the receptacle. Johansen goes on to argue that, in addition to the receptacle's representing space or place, Aristotle was basically correct to identify it with matter. So, "place and matter coincide in that both are to be understood as the product of abstracting the formal characteristics of a body The receptacle thus becomes the continuant in change, which in the context of Timaeus is essentially locomotion.
By contrast, Aristotle wants to distinguish fundamentally locomotion from other types of change -- especially generation and destruction -- and so he makes a sharper distinction between space or place and matter than does Plato. Chapter seven contains a discussion of the teleological role of the human body in relation to the soul. Johansen argues for taking the circular motion of soul literally, not figuratively. Accordingly, the distinction between soul and body in Timaeus is not the Cartesian distinction between two kinds of things, one bodily and one not.
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Rather, what distinguishes soul and body is that the latter is perceptible whereas the former is not.
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