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What is an unmoved mover?
How does the unmoved mover cause motion?
What is Aristotle's unmoved mover?
Who is the first unmoved mover?
Is the first unmoved mover a cause?
Why does a body need a mover?
The unmoved mover is immaterial substance (separate and individual beings), having neither parts nor magnitude. As such, it would be physically impossible for them to move material objects of any size by pushing, pulling, or collision.
Nov 2, 2023 · Aristotle, one of history’s most influential thinkers, proposed a groundbreaking answer to these age-old conundrums. His concept of the Unmoved Mover offers a fascinating glimpse into the ancient mind grappling with the eternal question of what sets the universe in motion.
- Overview
- Philosophy of science
The way in which Aristotle seeks to show that the universe is a single causal system is through an examination of the notion of movement, which finds its culmination in Book XI of the Metaphysics. As noted above, motion, for Aristotle, refers to change in any of several different categories. Aristotle’s fundamental principle is that everything that is in motion is moved by something else, and he offers a number of (unconvincing) arguments to this effect. He then argues that there cannot be an infinite series of moved movers. If it is true that when A is in motion there must be some B that moves A, then if B is itself in motion there must be some C moving B, and so on. This series cannot go on forever, and so it must come to a halt in some X that is a cause of motion but does not move itself—an unmoved mover.
Since the motion it causes is everlasting, this X must itself be an eternal substance. It must lack matter, for it cannot come into existence or go out of existence by turning into anything else. It must also lack potentiality, for the mere power to cause motion would not ensure the sempiternity of motion. It must, therefore, be pure actuality (energeia). Although the revolving heavens, for Aristotle, lack the possibility of substantial change, they possess potentiality, because each heavenly body has the power to move elsewhere in its diurnal round. Since these bodies are in motion, they need a mover, and this is a motionless mover. Such a mover could not act as an efficient cause, because that would involve a change in itself, but it can act as a final cause—an object of love—because being loved does not involve any change in the beloved. The stars and planets seek to imitate the perfection of the unmoved mover by moving about the Earth in a circle, the most perfect of shapes. For this to be the case, of course, the heavenly bodies must have souls capable of feeling love for the unmoved mover. “On such a principle,” Aristotle says, “depend the heavens and the world of nature.”
Aristotle is prepared to call the unmoved mover “God.” The life of God, he says, must be like the very best of human lives. The delight that a human being takes in the sublimest moments of philosophical contemplation is in God a perpetual state. What, Aristotle asks, does God think of? He must think of something—otherwise, he is no better than a sleeping human—and whatever he is thinking of, he must think of eternally. Either he thinks about himself, or he thinks about something else. But the value of a thought depends on the value of what it is a thought of, so, if God were thinking of anything other than himself, he would be somehow degraded. So he must be thinking of himself, the supreme being, and his life is a thinking of thinking (noesis noeseos).
This conclusion has been much debated. Some have regarded it as a sublime truth; others have thought it a piece of exquisite nonsense. Among those who have taken the latter view, some have considered it the supreme absurdity of Aristotle’s system, and others have held that Aristotle himself intended it as a reductio ad absurdum. Whatever the truth about the object of thought of the unmoved mover, it seems clear that it does not include the contingent affairs of individual human beings.
In his Posterior Analytics Aristotle applies the theory of the syllogism to scientific and epistemological ends. Scientific knowledge, he urges, must be built up out of demonstrations. A demonstration is a particular kind of syllogism, one whose premises can be traced back to principles that are true, necessary, universal, and immediately intuited. These first, self-evident principles are related to the conclusions of science as axioms are related to theorems: the axioms both necessitate and explain the truths that constitute a science. The most important axioms, Aristotle thought, would be those that define the proper subject matter of a science (thus, among the axioms of geometry would be the definition of a triangle). For this reason much of the second book of the Posterior Analytics is devoted to definition.
The account of science in the Posterior Analytics is impressive, but it bears no resemblance to any of Aristotle’s own scientific works. Generations of scholars have tried in vain to find in his writings a single instance of a demonstrative syllogism. Moreover, the whole history of scientific endeavour contains no perfect instance of a demonstrative science.
Aristotle answers that there must be a first cause, an unmoved mover, that is the source of all change and motion while being itself unchanging and unmoving. To motivate the heavens to move, this unmoved mover must be perfect, so Aristotle comes to associate it with God.
The unmoved mover is a philosophical concept introduced by Aristotle, referring to a primary cause or ultimate source of motion that itself is not moved by anything else.
mover, unmoved. That which initiates motion, but which is itself unmoved. The first of the Five Ways of Aquinas argues for such an entity. It may seem as though this is a version of the first cause argument, with God seeming like the railway engine that starts the shunting of connected waggons.
Definition. The Aristotelian Unmoved Mover is a philosophical concept introduced by Aristotle, representing a primary source of motion and change in the universe that itself is not moved by anything else.
