Entelechy

Entelechy (ἐντελέχεια, from ἐντελές, perfect; and ἔχειν, to have; in Latin perfectihabia). "In one of the books of the Pythagoreans, viz. Ocellus Lucanus, Περὶ τοῦ πάντος, the word συντέλεια is used in the same sense. Hence it has been thought that this was borrowed from the Pythagoreans" (Monboddo, Ancient Metaphysics, book 1, chapter 3, page 16, note). Cicero (Tuscul. Qucest. lib. 1, quaest. 1) interprets it to mean quandam quasi continuatam motionem et perennem. Melancthon (Opera, 13:12-14, ed. 1846) gives two interpretations of endelechy, as he writes it. He says that ἐνδελεχές signifies continuus, and ἐνδελέχεια continuitas. According to him, Aristotle used it as synonymous with ἐνἑργεια. Hence Cicero translated it by continuous movement or agitation. Argyropolus blames Cicero for this, and explains it as meaning "interior perfection," as if it were τὸ ἐντὸς τελειοῦν. But Melancthon thinks Cicero's explanation in accordance with the philosophy of Aristotle. According to others, ἐνδελέχεια means continuance, and is a totally different word from ἐντελέχεια, which means actuality (Arist. Metaphys. Bohn's Libr. page 68, 301; Donaldson, New Cratylus, pages 339-344). According to Leibnitz, "entelecheia is derived apparently from the Greek word which signifies perfect, and therefore the celebrated Hermolaus Barbarus expressed it in Latin, word for word, by perfecti habia, for act is the accomplishment of power; and he needed not to have consulted the devil, as he did, they say, to tell him this much (Leibnitz, Theodicae, part 1, § 87). You may give the name of entelechies to all simple substances or created monads, for they have in them a certain perfection (ἔχουσι τὸ ἐντελές), they have a sufficiency (αὐτάρχεια) which makes them the source of their internal actions, and, so to say, incorporeal automatons" (Monadologie, § 18).. He calls a nomad an autarchic automaton, or first entelechie, having life and force in itself. "Entelechy is the opposite to potentiality, yet would be ill translated by that which we often oppose to potentiality, actuality. Εϊvδος expresses the substance of each thing viewed in repose — its form or constitution; ἐνέργεια its substance; considered as active and generative; ἐντελέχεια seems to be the synthesis or harmony of these two ideas. The effectio of Cicero, therefore, represents the most important side of it, but not the whole" (Maurice, Mor. and Metaphys. Philosophy, page 191, note). Ε᾿ντελέχεια ce qui a en soi sa fin, qui par consequent. ne releve que de soi-m-'m, et constitue une units indivisible (Cousin, note to his transl. of Aristotle, in taph. book 12, page 212). " L'Entelechie est opposee a la simple puissance, comme la forme a la matiere, l'etre au possible. C'est elle qui, par la vertu de la fin, constitue l'essence meme des choses, et imprime le mouvement a la matiere aveugle; et c'est en ce sens qu' Aristote, a pu donner de l'ame cette celebre definition, qu'elle est l'entelechie ou forme premiere de tout corps naturel qui possede la vie en puissance" (Diet. des Sciences Philosophiques). Aristotle defines the soul of man to be an entelechy, a definition of which Dr. Reid said he could make no sense. — Fleming, Vocabulary of Philosophy, s.v.