Why There Are No Fresh Starts in Metaphysics Epsilon or Nicomachean Ethics III 5

Metaphysics Epsilon 2-3 and Nicomachean Ethics III 5 (1114b3-25) are often cited in favor of indeterminist interpretations of Aristotle. In Metaphysics Epsilon Aristotle denies that the coincidental has an aitia, and some (e.g., Sorabji) take this as a denial that coincidences have causes. In NE III 5 Aristotle says a person's actions and character must have their origin (archê) in the agent for him to be responsible for them. From this, some conclude that Aristotle thinks a person can be the uncaused cause of his actions, (e.g., Hardie, Ross), or at least that there must be some sort of break in the causal nexus, so that the person's character cannot be traced back to an external origin (Furley). I argue that Metaphysics Epsilon does not show that Aristotle disbelieves in causal determinism, since he is dealing with issues of explanation in these passages, not causal necessitation. Metaphysics Epsilon 2-3 is not irrelevant to the controversy between compatibilist and incompatibilist interpretations of Aristotle, however. I will argue that a proper understanding of Metaphysics Epsilon's doctrine that the sumbebekos lacks an aitia sheds light on what Aristotle means in NE III 5 when he says that the voluntary must have an internal origin, and that it helps to show how one's action and character can have an 'internal origin' even if one's actions and character can be traced entirely to external causes. Finally, I will take this doctrine of the voluntary having an 'internal origin' and use it to illuminate Aristotle's discussion of the different types of excusing conditions in NE III 1.