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And in yet another way, analogically identical things are
principles, i.e. actuality and potency; but these also are not only
different for different things but also apply in different ways to
them. For in some cases the same thing exists at one time actually and
at another potentially, e.g. wine or flesh or man does so. (And
these too fall under the above-named causes. For the form exists
actually, if it can exist apart, and so does the complex of form and
matter, and the privation, e.g. darkness or disease; but the matter
exists potentially; for this is that which can become qualified either
by the form or by the privation.) But the distinction of actuality and
potentiality applies in another way to cases where the matter of cause
and of effect is not the same, in some of which cases the form is
not the same but different; e.g. the cause of man is (1) the
elements in man (viz. fire and earth as matter, and the peculiar
form), and further (2) something else outside, i.e. the father, and
(3) besides these the sun and its oblique course, which are neither
matter nor form nor privation of man nor of the same species with him,
but moving causes.
Further, one must observe that some causes can be expressed in
universal terms, and some cannot. The proximate principles of all
things are the 'this' which is proximate in actuality, and another
which is proximate in potentiality
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