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Eidos As Norm in Aristotle's Biology Binghamton University The Open Repository @ Binghamton (The ORB) The Society for Ancient Greek Philosophy Newsletter 12-1977 Eidos as Norm in Aristotle's Biology Anthony Preus Binghamton University--SUNY, [email protected] Follow this and additional works at: https://orb.binghamton.edu/sagp Part of the Ancient History, Greek and Roman through Late Antiquity Commons, Ancient Philosophy Commons, and the History of Philosophy Commons Recommended Citation Preus, Anthony, "Eidos as Norm in Aristotle's Biology" (1977). The Society for Ancient Greek Philosophy Newsletter. 86. https://orb.binghamton.edu/sagp/86 This Article is brought to you for free and open access by The Open Repository @ Binghamton (The ORB). It has been accepted for inclusion in The Society for Ancient Greek Philosophy Newsletter by an authorized administrator of The Open Repository @ Binghamton (The ORB). For more information, please contact [email protected]. /) ( '• sophy, 1977 for t he Society for Ancient Greek Philo EIDOS AS NORM (in Aristotle's Biology) Anthony Preus, SUNY Binghamton Introduction Aristotle and Modern Taxonomy Aristotle and Noah's Ark Genetic and Phenetic Species Three Normative Determinants of eidos The Taxonomy of Pleasures The Taxonomy of Constitutions Intro4uction Eidos, species or form, is a central concept in many of Aristotle's works, but the peculiarly Aristotelian character of the eidos concept was developed in his biological investigations. Some scholars have studied the meanin¥ of "eidos11 in the biological works, notably Marjorie Grene and David Balme; the present essay begins with an exploration of the same territory, but perhaps not always on the same paths. Once the biological sense of 11eidos" has been presented, it will be possible to compare uses of this concept in the normative treatises. Two passages will be examined, Nicomachean Ethics X.4-5, and Politics IV, especially IV.4. In both places Aristotle appeals to the biological concept of eidos in order to explain, in the one instance, pleasure and the kinds of pleas·ures, in the other, the reasons for the va ri a tions in the kinds of government. This essay will not examine the concept of eidos as it appears in the Metaphysics, although it is clear that an understanding of the biological concept of eidos would increase comprehension of many passages in that'work, just as the metaphysi ca 1 uses of 11eidos" are often assumed and influential in the biologica 1 works. Indeed, Aristotle distinguishes his own philosophy from that of Plato partially in terms of the biological sense of eidos: It is obvious that the generator is the same in kind as the generated in the case of natural products (for man begets man) ••• so it is quite unnecessary to set up a Form ( eidos ) as a pattern ••• • The begetter is adequate to the making of the product and responsible for the eidos being in the matter. (Metaphysics Z.8, l 033b30ff) Aristotle and Modern Ta:I1onomy A useful step in explaining Aristotle's biological sense of eidos as species or form is an examination of the meaning of 'species' for the modern philosopher and scientist. Ontologists and logicians often suppose that biological species are paradigmatic and intuitively obvious cases of natural kinds, from which one might confidently work toward a future ontology.2 Biologists themselves admit difficulty in distinguishing species, to the extent that many taxonomists believe that species distinctions are essentially and necessarily arbitrary. The living world is seen as continuous, in two ways: in the first way, Darwinian evolutionary theory assumes that speciation over time occurs in very small steps; each generation belongs to the same species as its parents, but each individual has ancestors at some number of generations which are not the same in species. Thus there are no determinate temporal boundaries of species. Secondly, some parts of the 1 iving world present synchronic polytypical continuities, called 11clines11, in which variations are subspecific from each local population to • E4nls as nlam 2 <ad ts ehd ndxe, bte eypds admlidn ae slmd n4seancd aad jtngdn, by any seannaan, el bd lf n4ffdadne spd c4ds.3 1hts ehdad sddm el bd nl ndpdnnabld cl,edmplaal bltnnaa4dsbdewddn s p dc4ds. If a 4s ehd samd 4n spdc4ds as b, ann b 4s ehd samd 4n spdc 4ds as c, 4e sddms nle ndcdssa ay bte clne4n gdne ehae a bd ehd samd 4n spdc4dsa s c . Cl,spdc4f4c4e y 4s n l endcds saa4lya eaans4e4idadlae 4 l n ,l a · aaehda 4e 4s a l4m4ednly eaan s4e4i d adlae4ln. Mlndan b4lllg4ses appalach ehd palbldm lf n4se4ngt4sh4ng k4nns 4n sdidaal n4ffdadne ways. Slmd 4 seaae falm ehd lbsdaidn s4m4laa4e4ds ann n4ss4m4laa4e4ds, fddn4ng ntmda4cally analyzdn naea ablte ehd phdnleypd, ehd appaadne.flam, 4nel a clmptedal ehd palc dn tad lwds mtch el Htmd ann pls4e4i4sm, ann cla4ms el bd lbjdce4id ann ptadly dmp4a4cal. 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L . < d c k ac a l l s� a a µ < l H c p { la c l 4 s i l , . c l t na e g s a 4 n sa e n y alldg4ancd el Nlah's Iak Essdne4al4sm. K4nns lf an4.mals 'ntal4zd' 4f ehdy haid c h a a a c e de a 4 4 c s sw h 4 c ha a de y p 4 c al l f e w ln 4 f f d a d na e n , n g d n d a a ls l dy p a a a e d , classds. 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I ntal4z4ng an 4mal 4s nle dxacely a blandal4 nd casdl aaehda 4e 4s an dxampld lf ehd n4ff4 ctley, 4f nle 4mpls s4b4l4ey, lf ndidllp4ng Eidos as Norm 3 Preus hard-line distinctions between kinds of life. Even more clearly, the generation of mules indicates the fuzziness of the edges of the species-concept in Aristotle; the mule forms a genos, even if agonon.15 Should Noah include mules in his ark or not? Aristotle does say some things which sound rather like Noah1s Ark Essentialism, for example in Parts of AnimaZ.S I.4, 644a24ff: ••• it is the ultimate species (eide)that are beings (ousiai), while these things [those which differ by the more and the less] (like Socrates and Coriscus) are undifferentiated in respect of species..
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