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Thought, Choice, and Other Causes in Aristotle’s Account of Luck

  • Emily Kress EMAIL logo
From the journal Apeiron

Abstract

In Physics 2.4–6, Aristotle offers an account of things that happen “by luck” (ἀπὸ τύχης) and “spontaneously” (ἀπὸ τοῦ αὐτομάτου). Many of these things are what we might think of as “lucky breaks”: cases where things go well for us, even though we don’t expect them to. In Physics 2.5, Aristotle illustrates this idea with the case of a man who goes to the market for some reason unrelated to collecting a debt he is owed (197a17–8). While he is there, this man just so happens to run into his debtor and get his money back—which is what he “wanted” all along (196a4). This case has a number of features that have proved puzzling. Most notably, Aristotle seems to think that while “it happened accidentally to him to come and to do this for the sake of getting the money”, nevertheless the man “did not come for the sake of this”—though he “would have” (196b34–6). What must such a proceeding be like to be described in these ways? Physics 2.4–6 makes several important moves towards answering this question. One of them—among the earliest and seemingly a foundational one—is the claim that “for the sake of something are as many things as could be done by thought and by nature” (196b21–2). The aim of this paper is to identify the role that this claim plays in Aristotle’s account of spontaneous proceedings. It defends two main claims. First, Aristotle’s suggestion that spontaneous proceedings could be done by nature and by thought is the product of a more general strategy. His approach is to sketch an intuitive pattern of explanation for proceedings that happen for the sake of something in the ordinary—non-spontaneous—way, and then to try to extend that model to the case of things that do so spontaneously, preserving as much of it as possible. Applying this strategy reveals that whereas nature and thought in fact function as efficient causes of ordinary proceedings that are for the sake of something, this cannot be the case in spontaneous ones. Instead, nature and thought could function as their causes. Second, I argue that Aristotle’s implementation of this strategy is rooted in his account of causation and especially Physics 2.3’s list of “modes” (τρόποι) of causes. When he claims that spontaneous proceedings “could” be done by nature and by thought, he is saying that nature (in natural cases) and thought (in practical ones) are their efficient causes in capacity. In the practical case, spontaneous proceedings are caused by agents who have certain capacities, connected with their desires and abilities. In the right circumstances, these agents would actively exercise those capacities in acting for the sake of a given end.


Corresponding author: Emily Kress, Department of Philosophy, Brown University, Box 1918, 45 Prospect St., Providence, RI 02912, USA, E-mail:

I wish to thank David Charles, Verity Harte, Reier Helle, Jim Lennox, and Michael Della Rocca for their astute comments on and discussion of several drafts of the paper and the dissertation from which it evolved, and Eric Guindon, Brad Inwood, Daniel Moerner, and Zoltán Gendler Szabó (and any interlocutors I may have inadvertently omitted) for discussion of key ideas in it. The present draft was greatly improved as a result of helpful comments from two anonymous readers at Apeiron. Various parts of the paper also benefitted from presentation and discussion at Brown, Chicago, Harvard, Indiana-Bloomington, Northwestern, Pittsburgh, Villanova, Weber State, and, especially, Yale. This paper draws on research supported by the Social Sciences and Humanities Research Council of Canada.


Funding source: Social Sciences and Humanities Research Council of Canada 10.13039/501100000155

Award Identifier / Grant number: 752-2014-0061

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Published Online: 2021-07-07
Published in Print: 2021-10-26

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