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Gelber focuses on passages in GA where Aristotle treats heat and cold as agents which are said to be making (poiei), fabricating (dêmiourgei), solidifying (pêgnutai), putting together (sunistatai), or working (ergazetai) to accomplish something, and thereby playing a role in the formation of a living organism. Gelber s aim is to explain how heat and cold do this, and the significance, for Aristotle, of calling heat and cold the tools of soul in his explanation of animal reproduction.
Macfarlane highlights Aristotle’s use of the concept of pathological pneuma, which reveals Aristotle’s connections with the medical ideas current in his time. Macfarlane’s analysis casts new light on this connection, the difference between respired and connate pneuma, and on the relation between connate pneuma and blood.
Popa focuses on the role of the two basic active dunameis, the hot and the cold, in Aristotle, Meteorology IV. There, the dispositional properties of the homoeomers are often defined and explained in virtue of bodies’ reactions to heat and cold: some homogeneous bodies are solidifiable by heat, others by cold. Popa argues that Meteor. IV aims to account for the coming about and persistence of uniform stuffs by appealing to what he calls “thermic equilibrium” (summetria, logos). The main purpose of this chapter is to clarify the ways in which Aristotle puts this notion to work in his study of homogeneous materials (especially in Meteor. IV) and, through this clarification, to contribute to a better understanding of the role played by proper or internal natural heat in his scientific works.
Fernandez and Mittelmann focus on Aristotle’s analogy between the soul as an efficient cause and a craft. They argue that the acts of a craft are a special kind of vital act of a rational soul and that the continuous unifying activity of the source of motion in those cases, which must be constantly and not episodically at work in and throughout each of its acts, is not an idiosyncratic feature of the rational case, but the rational version of a form of efficient causality that is at work in all those vital phenomena of which the soul is said to be the efficient cause.