Entelechy
In philosophy , entelechy (ἐντελέχεια entelecheia ) is understood as the property of something to have its goal ( telos ) within itself. The expression entelechy is composed of three components (en-tel-echeia): ἐν en (in), τέλος telos (goal), ἔχεια echeia from ἔχειν echein (have / hold).
The term was introduced by Aristotle in Metaphysics IX, 8 ( see also act and potency ). It describes the form that is realized in the material, especially in the sense of an inherent force in the organism that brings it to self-realization.
In essence, the concept of entelechy occurs wherever teleological thinking prevails, as in Thomas Aquinas , in Leibniz's doctrine of monads , in Goethe and in vitalism , especially in Hans Driesch .
Meaning of the term
The term can be interpreted in different ways.
Entelechy as a form of maturity
In this interpretation, entelechy denotes an individual who has its goal in itself, i.e. a completed individual thing, an individual in the perfect state. For example, the butterfly is the entelechy of the caterpillar , since the butterfly has reached the perfect shape in relation to the caterpillar.
Entelechy as having the potential for perfection
If you put the first two parts of the word (en-tel-) as ἐντελής entelês (completed), then entelechy means something like "having the perfect", i.e. having perfect abilities that can in principle be called up at any time. In this sense, entelechy denotes a faculty of an individual, but not the individual himself. For example, the butterfly has the ability to fly, hence the ability to fly or the ability to fly is the butterfly's entelechy.
In this meaning, a distinction can also be made between active and passive entelechy:
- Active entelechy is a skill that can be exercised and thus corresponds to an effect potential.
- Passive entelechy is the ability to endure an external influence and corresponds to a potential of resistance, e.g. B. the ability of a material to withstand pressure.
Entelechy in Aristotle
Teleology, the doctrine of a goal and purpose, had already been developed by Greek philosophers before Aristotle. So he could fall back on the ideas of his predecessors such as those of the Ionians, Empedocles , Anaxagoras , Socrates or those of his teacher Plato .
Nevertheless, Aristotle is regarded as the founder of a specific doctrine of purpose, since he developed the general teleological thought into immanent teleology. He assumed that the striving of the organisms was not brought in from outside, but rather originated in them and was anchored there. By transferring the general teleology to the image of the organism, he founded the entelechy: "Every living being has goal and purpose in itself and develops this according to its inner determination." Only if it is in accordance with this natural, predetermined If disposition is developed, he will succeed in attaining eudaimonia . Self-realization is therefore also the prerequisite for a happy, successful life. The purpose of a living being is therefore to "realize itself in the whole range of its possibilities."
A paraphrase for what we call entelechy today can be found in Aristotle's Politics (1252 b30): "The state which each individual reaches when his development has come to an end, we call the nature of each individual, such as man , of the horse, of the house. Besides, the purpose and aim is the best "(transl. O. Gigon). Aristotle transferred this phenomenon of self-realization not only to the state as a natural entity, but also to all of nature. They too strive to realize and perfect themselves. The liveliness and beauty of nature result from this "urge for perfection".
Entelechy and Energy
Aristotle's concept of entelechy is therefore closely related to the concept of energy. Energeia is another made-up word coined by Aristotle from the word components en ergô einai (in work to be, Latin actus , actualitas ). It denotes the living effectiveness in contrast to dynamis (Latin potentia , possibilitas ), the mere potency or possibility. Both concepts, energy and entelechy, represent aspects of the concept of form: First, the form ( eidos ) is also energy because it includes the effective cause. Second, form is also entelechy, insofar as it contains the goal of working.
See also
Web links
Individual evidence
- ↑ Entelechy. In: Friedrich Kirchner , Carl Michaëlis (founder): Dictionary of philosophical terms (= Philosophical Library. Vol. 500). Continued by Johannes Hoffmeister . Completely re-edited by Arnim Regenbogen and Uwe Meyer. Meiner, Hamburg 2005, ISBN 3-7873-1325-7 .
- ↑ a b c Wilhelm Weischedel : The philosophical back stairs. 34 great philosophers in thought and everyday life (= Collection Dialog. Education through science. 12, ISSN 0080-5815 ). Nymphenburger Verlagshandlung, Munich 1966, p. 55.