Paul of Taranto
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Paul of Taranto was a 13th-century Franciscan
Definitions and Concepts
When examining Paul’s work, it is important to make the distinction from modern definitions of words to the definitions used by medieval philosophers and scientists.
Substance – Paul does not use “substance” as the modern definition of “material” or “matter.” Instead, substance describes something that is primary and can exist on its own.
Accident – Paul doesn’t use this term as an unexpected/unplanned event. Instead, it is simply an attribute, or adjective, and cannot exist on its own.
Form/Substantial Form – Form is something that acts on matter that gives it characteristics (e.g. color, hardness, and heaviness). Substantial form is a fundamental type of “form.”
As an example to demonstrate: Substance is simply the object itself, including characteristics that define the object, whereas accidents simply qualify it, but are not necessary for its existence. For example, a bird could be considered the substance, generally combining characteristics such as feathers, a beak, and the ability to lay eggs. Describing a bird as big/small or timid/aggressive simply adds qualification to the bird, but is not defining characteristics of a bird. These concepts of substance and accident stem from Aristotle’s works.[2]
Theorica et practica
Nature and intellect relationship
Paul argues that
Two categories of arts
Paul then identifies two categories of arts: “Purely artificial” art alters the
An analogous modern example of extrinsic versus intrinsic changes is the difference between a physical and chemical reaction. In a physical reaction, there is no change in the molecules in the system. Boiling water is a classic example: The system starts with liquid water, and when enough heat has been added to the water, the water boils into the gaseous phase. While there has been a phase change, the water molecule, H2O hasn’t broken apart and is still present at the end of the reaction, so this is analogous to an extrinsic change. Electrolysis of water is a chemical change – electricity is used to break water into hydrogen and oxygen gas. Since the molecules present have been changed, this is a chemical change, similar to an intrinsic change.
Sulfur-mercury theory of metals
One of the goals of Theorica et practica is to affirm the validity of the
Paul then rebuttals against this argument in two ways: theoretical examples and scientific experimentations. One example is how a smaller number can exist in a larger number. For example, the quantity “3” resides in the quantity “4”; 4 can be viewed as the combination of 3 and 1. A less abstract example is a live tree and a dead one. The difference between them is simply the essence of life or its vegetative soul. The dead tree still contains the substantial form of the wood, so clearly that form must have been there even when the tree was alive. Paul’s experimental approach is to decompose metals into other materials, then attempt to recombine those materials into the metal again. If the sulfur-mercury theory is correct, you can decompose metals into the four elements, but when attempting to recombine the elements, there is no reason for the elements to recombine into any one particular metal. Paul writes that he successfully recreated the same metal after a process of calcining, dissolving, subliming, and lastly reducing metals. Since he was able to recreate the same metal that he started with, he obviously did not break the metal down into the pure elements, but instead into some intermediate phases.[10]
Notes
- ISBN 978-90-04-09464-2.
- ^ William R. Newman, Atoms and Alchemy: Chymistry and the Experimental Origins of the Scientific Revolution (Chicago: The University of Chicago Press, 2006), 35.
- ^ Paul of Taranto, Theorica et practica, in William R. Newman, Promethean Ambitions: Alchemy and the Quest to Perfect Nature (Chicago: The University of Chicago Press, 2004), 69.
- ^ Newman, The Summa Perfectionis of Pseudo-Geber: A Critical Edition, Translation, and Study (Leiden: E.J. Brill, 1991), 26
- ^ Newman, The Summa Perfectionis, 28.
- ^ Newman, Promethean Ambitions, 69-71.
- ^ Newman, Technology and Alchemical Debate, 434-35.
- ^ Newman, Technology and Alchemical Debate, 435-36
- ^ Newman, Atoms and Alchemy, 38-40.
- ^ Newman, Atoms and Alchemy, 40-42.