Let us now grant that symmetrical analysis by individual objects is
impossible. Might we not, as a means of classification, then employ
analogy? In this case the (intelligible, higher) "being" would here be
represented by matter; and movement above, by form here, which would
thus quicken and perfect matter. The inertia of matter would correspond
to rest above, while the (intelligible) identity and difference would
correspond to our earthly manifold resemblance and differences.[351]
(Such an analogic method would misrepresent the state of affairs
in this world). To begin with, matter does not receive form as its
life or actualization, but (form) approaches and informs (matter) as
something foreign (form deriving from being, while matter is only a
deception; so that there is no kinship between them). Then in the
(intelligible world) form is an actualization and motion, while here
below movement is different, being accidental; we might far rather
call form the halting or rest of matter, for form defines that which
in itself is indefinite (unlimited). There (in the intelligible world)
identity and difference refer to a single essence, which is both
identical and different. Here below, essence differs only relatively,
by participation (in the difference) for it is something identical and
different, not by consequence, as above, but here below, by nature. As
to stability, how could it be attributed to matter, which assumes all
dimensions, which receives all its forms from without, without itself
ever being able to beget anything by means of these forms? Such a
division, therefore, will have to be given up.
PHYSICAL CATEGORIES ARE MATTER, FORM, COMBINATION, ATTRIBUTES AND
ACCIDENTS.
3. What classification shall we adopt? There is first matter, then
form, and further the combination which results from their blending.
Then we have a number of conceptions which refer to the three preceding
classes, and are predicated of them; the first, simply, as attributes;
the others, besides, as accidents. Among the latter, some are contained
within the things, while others contain them; some of them are actions,
and the others experiences (passions) or their consequences.