text:
Potentiality and actuality
"Actuality" redirects here. For the film genre, see Actuality film.
"Dunamis" redirects here. For other uses, see Dunamis (disambiguation).
"Energeia" redirects here. For other uses, see Energia (disambiguation) and Energy (disambiguation).
In philosophy, potentiality and actuality[1] are a pair of closely connected principles which Aristotle used to analyze motion, causality, ethics, and physiology in his Physics, Metaphysics, Nicomachean Ethics, and De Anima.[2]
The concept of potentiality, in this context, generally refers to any "possibility" that a thing can be said to have. Aristotle did not consider all possibilities the same, and emphasized the importance of those that become real of their own accord when conditions are right and nothing stops them.[3] Actuality, in contrast to potentiality, is the motion, change or activity that represents an exercise or fulfillment of a possibility, when a possibility becomes real in the fullest sense.[4]
These concepts, in modified forms, remained very important into the Middle Ages, influencing the development of medieval theology in several ways. In modern times the dichotomy has gradually lost importance, as understandings of nature and deity have changed. However the terminology has also been adapted to new uses, as is most obvious in words like energy and dynamic. These were words first used in modern physics by the German scientist and philosopher, Gottfried Wilhelm Leibniz. Another more recent example is the concept of a biological "entelechy".
1 Potentiality
2 Actuality
2.1 Energeia
2.2 Entelechy (entelechia)
3.1 1. The "process" interpretation
3.2 2. The "product" interpretation
3.3 3. The interpretation of Kosman, Coope, Sachs and others
4 The importance of actuality in Aristotle's philosophy
5 The active intellect
6 Post-Aristotelian usage
6.1 New meanings of energeia or energy
6.2 Platonism and neoplatonism
6.3 New Testament usage
6.4 Essence-energies debate in medieval Christian theology
6.5 Influence on modal logic
6.6 Influence on modern physics
6.7 Entelecheia in modern philosophy and biology
9.1 Old translations of Aristotle
PotentialityEdit
Look up potentiality, potentia, or δύναμις in Wiktionary, the free dictionary.
"Potentiality" and "potency" are translations of the Ancient Greek word dunamis (δύναμις). They refer especially to the way the word is used by Aristotle, as a concept contrasting with "actuality". The Latin translation of dunamis is potentia, which is the root of the English word "potential", is also sometimes used in English-language philosophical texts.
Dunamis is an ordinary Greek word for possibility or capability. Depending on context, it could be translated 'potency', 'potential', 'capacity', 'ability', 'power', 'capability', 'strength', 'possibility', 'force' and is the root of modern English words dynamic, dynamite, and dynamo.[5] In early modern philosophy, English authors like Hobbes and Locke used the English word power as their translation of Latin potentia.[6]
In his philosophy, Aristotle distinguished two meanings of the word dunamis. According to his understanding of nature there was both a weak sense of potential, meaning simply that something "might chance to happen or not to happen", and a stronger sense, to indicate how something could be done well. For example, "sometimes we say that those who can merely take a walk, or speak, without doing it as well as they intended, cannot speak or walk". This stronger sense is mainly said of the potentials of living things, although it is also sometimes used for things like musical instruments.[7]
Throughout his works, Aristotle clearly distinguishes things that are stable or persistent, with their own strong natural tendency to a specific type of change, from things that appear to occur by chance. He treats these as having a different and more real existence. "Natures which persist" are said by him to be one of the causes of all things, while natures that do not persist, "might often be slandered as not being at all by one who fixes his thinking sternly upon it as upon a criminal". The potencies which persist in a particular material are one way of describing "the nature itself" of that material, an innate source of motion and rest within that material. In terms of Aristotle's theory of four causes, a material's non-accidental potential, is the material cause of the things that can come to be from that material, and one part of how we can understand the substance (ousia, sometimes translated as "thinghood") of any separate thing. (As emphasized by Aristotle, this requires his distinction between accidental causes and natural causes.)[8] According to Aristotle, when we refer to the nature of a thing, we are referring to the form, shape or look of a thing, which was already present as a potential, an innate tendency to change, in that material before it achieved that form, but things show what they are more fully, as a real thing, when they are "fully at work".[9]
ActualityEdit
Actuality is often used to translate both energeia (ενέργεια) and entelecheia (ἐντελέχεια) (sometimes rendered in English as entelechy). Actuality comes from Latin actualitas and is a traditional translation, but its normal meaning in Latin is 'anything which is currently happening'.
The two words energeia and entelecheia were coined by Aristotle, and he stated that their meanings were intended to converge.[10] In practice, most commentators and translators consider the two words to be interchangeable.[11][12] They both refer to something being in its own type of action or at work, as all things are when they are real in the fullest sense, and not just potentially real. For example, "to be a rock is to strain to be at the center of the universe, and thus to be in motion unless constrained otherwise".[2]
EnergeiaEdit
Energeia is a word based upon ἔργον (ergon), meaning 'work'.[11][13] It is the source of the modern word energy but the term has evolved so much over the course of the history of science that reference to the modern term is not very helpful in understanding the original as used by Aristotle. It is difficult to translate his use of energeia into English with consistency. Joe Sachs renders it with the phrase "being–at–work" and says that "we might construct the word is-at-work-ness from Anglo-Saxon roots to translate energeia into English".[14] Aristotle says the word can be made clear by looking at examples rather than trying to find a definition.[15]
Two examples of energeiai in Aristotle's works are pleasure and happiness (eudaimonia). Pleasure is an energeia of the human body and mind whereas happiness is more simply the energeia of a human being a human.[16]
Kinesis, translated as movement, motion, or in some contexts change, is also explained by Aristotle as a particular type of energeia. See below.
Entelechy (entelechia)Edit
Entelechy, in Greek entelécheia, was coined by Aristotle and transliterated in Latin as entelechia. According to Sachs (1995, p. 245):
Aristotle invents the word by combining entelēs (ἐντελής, 'complete, full-grown') with echein (= hexis, to be a certain way by the continuing effort of holding on in that condition), while at the same time punning on endelecheia (ἐνδελέχεια, 'persistence') by inserting telos (τέλος, 'completion'). This is a three-ring circus of a word, at the heart of everything in Aristotle's thinking, including the definition of motion.
Sachs therefore proposed a complex neologism of his own, "being-at-work-staying-the-same".[17] Another translation in recent years is "being-at-an-end" (which Sachs has also used).[2]
Entelecheia, as can be seen by its derivation, is a kind of completeness, whereas "the end and completion of any genuine being is its being-at-work" (energeia). The entelecheia is a continuous being-at-work (energeia) when something is doing its complete "work". For this reason, the meanings of the two words converge, and they both depend upon the idea that every thing's "thinghood" is a kind of work, or in other words a specific way of being in motion. All things that exist now, and not just potentially, are beings-at-work, and all of them have a tendency towards being-at-work in a particular way that would be their proper and "complete" way.[17]
Sachs explains the convergence of energeia and entelecheia as follows, and uses the word actuality to describe the overlap between them:[2]
Just as energeia extends to entelecheia because it is the activity which makes a thing what it is, entelecheia extends to energeia because it is the end or perfection which has being only in, through, and during activity.
MotionEdit
Aristotle discusses motion (kinēsis) in his Physics quite differently from modern science. Aristotle's definition of motion is closely connected to his actuality-potentiality distinction. Taken literally, Aristotle defines motion as the actuality (entelecheia) of a "potentiality as such".[18] What Aristotle meant however is the subject of several different interpretations. A major difficulty comes from the fact that the terms actuality and potentiality, linked in this definition, are normally understood within Aristotle as opposed to each other. On the other hand, the "as such" is important and is explained at length by Aristotle, giving examples of "potentiality as such". For example, the motion of building is the energeia of the dunamis of the building materials as building materials as opposed to anything else they might become, and this potential in the unbuilt materials is referred to by Aristotle as "the buildable". So the motion of building is the actualization of "the buildable" and not the actualization of a house as such, nor the actualization of any other possibility which the building materials might have had.[19]
Building materials have different potentials.
One is that they can be built with. Building is one motion that had been a potential in the building material.
So it is the energeia or putting into action, of the building materials as building materials. A house is built, and no longer moving.
In an influential 1969 paper Aryeh Kosman divided up previous attempts to explain Aristotle's definition into two types, criticised them, and then gave his own third interpretation. While this has not become a consensus, it has been described as having become "orthodox".[20] This and similar more recent publications are the basis of the following summary.
1. The "process" interpretationEdit
Kosman (1969) and Coope (2009) associate this approach with W.D. Ross. Sachs (2005) points out that it was also the interpretation of Averroes and Maimonides.
This interpretation is, to use the words of Ross that "it is the passage to actuality that is kinesis" as opposed to any potentiality being an actuality.[21]
The argument of Ross for this interpretation requires him to assert that Aristotle actually used his own word entelecheia wrongly, or inconsistently, only within his definition, making it mean "actualization", which is in conflict with Aristotle's normal use of words. According to Sachs (2005) this explanation also can not account for the "as such" in Aristotle's definition.
2. The "product" interpretationEdit
Sachs (2005) associates this interpretation with St Thomas of Aquinas and explains that by this explanation "the apparent contradiction between potentiality and actuality in Aristotle's definition of motion" is resolved "by arguing that in every motion actuality and potentiality are mixed or blended". Motion is therefore "the actuality of any potentiality insofar as it is still a potentiality". Or in other words:
The Thomistic blend of actuality and potentiality has the characteristic that, to the extent that it is actual it is not potential and to the extent that it is potential it is not actual; the hotter the water is, the less is it potentially hot, and the cooler it is, the less is it actually, the more potentially, hot.
As with the first interpretation however, Sachs (2005) objects that:
One implication of this interpretation is that whatever happens to be the case right now is an entelechia, as though something that is intrinsically unstable as the instantaneous position of an arrow in flight deserved to be described by the word that everywhere else Aristotle reserves for complex organized states that persist, that hold out against internal and external causes that try to destroy them.
In a more recent paper on this subject, Kosman associates the view of Aquinas with those of his own critics, David Charles, Jonathan Beere, and Robert Heineman.[22]
3. The interpretation of Kosman, Coope, Sachs and othersEdit
Sachs (2005), amongst other authors (such as Aryeh Kosman and Ursula Coope), proposes that the solution to problems interpreting Aristotle's definition must be found in the distinction Aristotle makes between two different types of potentiality, with only one of those corresponding to the "potentiality as such" appearing in the definition of motion. He writes:
The man with sight, but with his eyes closed, differs from the blind man, although neither is seeing. The first man has the capacity to see, which the second man lacks. There are then potentialities as well as actualities in the world. But when the first man opens his eyes, has he lost the capacity to see? Obviously not; while he is seeing, his capacity to see is no longer merely a potentiality, but is a potentiality which has been put to work. The potentiality to see exists sometimes as active or at-work, and sometimes as inactive or latent.
Coming to motion, Sachs gives the example of a man walking across the room and says that...
"Once he has reached the other side of the room, his potentiality to be there has been actualized in Ross' sense of the term". This is a type of energeia. However, it is not a motion, and not relevant to the definition of motion.
While a man is walking his potentiality to be on the other side of the room is actual just as a potentiality, or in other words the potential as such is an actuality. "The actuality of the potentiality to be on the other side of the room, as just that potentiality, is neither more nor less than the walking across the room."
Sachs (1995, pp. 78–79), in his commentary of Aristotle's Physics book III gives the following results from his understanding of Aristotle's definition of motion:
The genus of which motion is a species is being-at-work-staying-itself (entelecheia), of which the only other species is thinghood. The being-at-work-staying-itself of a potency (dunamis), as material, is thinghood. The being-at-work-staying-the-same of a potency as a potency is motion.
The importance of actuality in Aristotle's philosophyEdit
The actuality-potentiality distinction in Aristotle is a key element linked to everything in his physics and metaphysics.[23]
A marble block in Carrara. Could there be a particular sculpture already existing in it as a potentiality? Aristotle wrote approvingly of such ways of talking, and felt it reflected a type of causation in nature which is often ignored in scientific discussion.
Aristotle describes potentiality and actuality, or potency and action, as one of several distinctions between things that exist or do not exist. In a sense, a thing that exists potentially does not exist, but the potential does exist. And this type of distinction is expressed for several different types of being within Aristotle's categories of being. For example, from Aristotle's Metaphysics, 1017a:[24]
We speak of an entity being a "seeing" thing whether it is currently seeing or just able to see.
We speak of someone having understanding, whether they are using that understanding or not.
We speak of corn existing in a field even when it is not yet ripe.
People sometimes speak of a figure being already present in a rock which could be sculpted to represent that figure.
Within the works of Aristotle the terms energeia and entelecheia, often translated as actuality, differ from what is merely actual because they specifically presuppose that all things have a proper kind of activity or work which, if achieved, would be their proper end. Greek for end in this sense is telos, a component word in entelecheia (a work that is the proper end of a thing) and also teleology. This is an aspect of Aristotle's theory of four causes and specifically of formal cause (eidos, which Aristotle says is energeia[25]) and final cause (telos).
In essence this means that Aristotle did not see things as matter in motion only, but also proposed that all things have their own aims or ends. In other words, for Aristotle (unlike modern science) there is a distinction between things with a natural cause in the strongest sense, and things that truly happen by accident. He also distinguishes non-rational from rational potentialities (e.g. the capacity to heat and the capacity to play the flute, respectively), pointing out that the latter require desire or deliberate choice for their actualization.[26] Because of this style of reasoning, Aristotle is often referred to as having a teleology, and sometimes as having a theory of forms.
While actuality is linked by Aristotle to his concept of a formal cause, potentiality (or potency) on the other hand, is linked by Aristotle to his concepts of hylomorphic matter and material cause. Aristotle wrote for example that "matter exists potentially, because it may attain to the form; but when it exists actually, it is then in the form".[27]
The active intellectEdit
Main article: Active Intellect
The active intellect was a concept Aristotle described that requires an understanding of the actuality-potentiality dichotomy. Aristotle described this in his De Anima (book 3, ch. 5, 430a10-25) and covered similar ground in his Metaphysics (book 12, ch.7-10). The following is from the De Anima, translated by Joe Sachs,[28] with some parenthetic notes about the Greek. The passage tries to explain "how the human intellect passes from its original state, in which it does not think, to a subsequent state, in which it does." He inferred that the energeia/dunamis distinction must also exist in the soul itself:[29]-
...since in nature one thing is the material [hulē] for each kind [genos] (this is what is in potency all the particular things of that kind) but it is something else that is the causal and productive thing by which all of them are formed, as is the case with an art in relation to its material, it is necessary in the soul [psuchē] too that these distinct aspects be present;
the one sort is intellect [nous] by becoming all things, the other sort by forming all things, in the way an active condition [hexis] like light too makes the colors that are in potency be at work as colors [to phōs poiei ta dunamei onta chrōmata energeiai chrōmata].
This sort of intellect is separate, as well as being without attributes and unmixed, since it is by its thinghood a being-at-work, for what acts is always distinguished in stature above what is acted upon, as a governing source is above the material it works on.
Knowledge [epistēmē], in its being-at-work, is the same as the thing it knows, and while knowledge in potency comes first in time in any one knower, in the whole of things it does not take precedence even in time.
This has been referred to as one of "the most intensely studied sentences in the history of philosophy".[29] In the Metaphysics, Aristotle wrote at more length on a similar subject and is often understood to have equated the active intellect with being the "unmoved mover" and God. Nevertheless, as Davidson remarks:
Just what Aristotle meant by potential intellect and active intellect – terms not even explicit in the De anima and at best implied – and just how he understood the interaction between them remains moot to this day. Students of the history of philosophy continue to debate Aristotle's intent, particularly the question whether he considered the active intellect to be an aspect of the human soul or an entity existing independently of man.[29]
Post-Aristotelian usageEdit
New meanings of energeia or energyEdit
Already in Aristotle's own works, the concept of a distinction between energeia and dunamis was used in many ways, for example to describe the way striking metaphors work,[30] or human happiness. Polybius about 150 BC, in his work the Histories uses Aristotle's word energeia in both an Aristotelian way and also to describe the "clarity and vividness" of things.[31] Diodorus Siculus in 60-30 BC used the term in a very similar way to Polybius. However, Diodorus uses the term to denote qualities unique to individuals. Using the term in ways that could translated as 'vigor' or 'energy' (in a more modern sense); for society, 'practice' or 'custom'; for a thing, 'operation' or 'working'; like vigor in action.[32]
Platonism and neoplatonismEdit
Already in Plato it is found implicitly the notion of potency and act in his cosmological presentation of becoming (kinēsis) and forces (dunamis),[33] linked to the ordering intellect, mainly in the description of the Demiurge and the "Receptacle" in his Timaeus.[34][35] It has also been associated to the dyad of Plato's unwritten doctrines,[36] and is involved in the question of being and non-being since from the pre-socratics,[37] as in Heraclitus's mobilism and Parmenides' immobilism. The mythological concept of primordial Chaos is also classically associated with a disordered prime matter (see also prima materia), which, being passive and full of potentialities, would be ordered in actual forms, as can be seen in Neoplatonism, especially in Plutarch, Plotinus, and among the Church Fathers,[37] and the subsequent medieval and Renaissance philosophy, as in Ramon Lllull's Book of Chaos[38] and John Milton's Paradise Lost.[39]
Plotinus was a late classical pagan philosopher and theologian whose monotheistic re-workings of Plato and Aristotle were influential amongst early Christian theologians. In his Enneads he sought to reconcile ideas of Aristotle and Plato together with a form of monotheism, that used three fundamental metaphysical principles, which were conceived of in terms consistent with Aristotle's energeia/dunamis dichotomy, and one interpretation of his concept of the Active Intellect (discussed above):-
The Monad or "the One" sometimes also described as "the Good". This is the dunamis or possibility of existence.
The Intellect, or Intelligence, or, to use the Greek term, Nous, which is described as God, or a Demiurge. It thinks its own contents, which are thoughts, equated to the Platonic ideas or forms (eide). The thinking of this Intellect is the highest activity of life. The actualization of this thinking is the being of the forms. This Intellect is the first principle or foundation of existence. The One is prior to it, but not in the sense that a normal cause is prior to an effect, but instead Intellect is called an emanation of the One. The One is the possibility of this foundation of existence.
Soul or, to use the Greek term, psyche. The soul is also an energeia: it acts upon or actualizes its own thoughts and creates "a separate, material cosmos that is the living image of the spiritual or noetic Cosmos contained as a unified thought within the Intelligence".
This was based largely upon Plotinus' reading of Plato, but also incorporated many Aristotelian concepts, including the unmoved mover as energeia.[40]
New Testament usageEdit
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Other than incorporation of Neoplatonic into Christendom by early Christian theologians such as St. Augustine, the concepts of dunamis and ergon (the morphological root of energeia[41]) are frequently used in the original Greek New Testament.[42] Dunamis is used 116 times [43] and ergon is used 161 times,[44] usually with the meaning 'power/ability' and 'act/work', respectively.
Essence-energies debate in medieval Christian theologyEdit
Further information: Essence-Energies distinction
In Eastern Orthodox Christianity, St Gregory Palamas wrote about the "energies" (actualities; singular energeia in Greek, or actus in Latin) of God in contrast to God's "essence" (ousia). These are two distinct types of existence, with God's energy being the type of existence which people can perceive, while the essence of God is outside of normal existence or non-existence or human understanding, i.e. transcendental, in that it is not caused or created by anything else.
Palamas gave this explanation as part of his defense of the Eastern Orthodox ascetic practice of hesychasm. Palamism became a standard part of Orthodox dogma after 1351.[45]
In contrast, the position of Western Medieval (or Catholic) Christianity, can be found for example in the philosophy of Thomas Aquinas, who relied on Aristotle's concept of entelechy, when he defined God as actus purus, pure act, actuality unmixed with potentiality. The existence of a truly distinct essence of God which is not actuality, is not generally accepted in Catholic theology.
Influence on modal logicEdit
The notion of possibility was greatly analyzed by medieval and modern philosophers. Aristotle's logical work in this area is considered by some to be an anticipation of modal logic and its treatment of potentiality and time. Indeed, many philosophical interpretations of possibility are related to a famous passage on Aristotle's On Interpretation, concerning the truth of the statement: "There will be a sea battle tomorrow".[46]
Contemporary philosophy regards possibility, as studied by modal metaphysics, to be an aspect of modal logic. Modal logic as a named subject owes much to the writings of the Scholastics, in particular William of Ockham and John Duns Scotus, who reasoned informally in a modal manner, mainly to analyze statements about essence and accident.
Influence on modern physicsEdit
Aristotle's metaphysics, his account of nature and causality, was for the most part rejected by the early modern philosophers. Francis Bacon in his Novum Organon in one explanation of the case for rejecting the concept of a formal cause or "nature" for each type of thing, argued for example that philosophers must still look for formal causes but only in the sense of "simple natures" such as colour, and weight, which exist in many gradations and modes in very different types of individual bodies.[47] In the works of Thomas Hobbes then, the traditional Aristotelian terms, "potentia et actus", are discussed, but he equates them simply to "cause and effect".[48]
Gottfried Wilhelm von Leibniz, the source of the modern adaptations of Aristotle's concepts of potentiality and actuality.
There was an adaptation of at least one aspect of Aristotle's potentiality and actuality distinction, which has become part of modern physics, although as per Bacon's approach it is a generalized form of energy, not one connected to specific forms for specific things. The definition of energy in modern physics as the product of mass and the square of velocity, was derived by Leibniz, as a correction of Descartes, based upon Galileo's investigation of falling bodies. He preferred to refer to it as an entelecheia or 'living force' (Latin vis viva), but what he defined is today called kinetic energy, and was seen by Leibniz as a modification of Aristotle's energeia, and his concept of the potential for movement which is in things. Instead of each type of physical thing having its own specific tendency to a way of moving or changing, as in Aristotle, Leibniz said that instead, force, power, or motion itself could be transferred between things of different types, in such a way that there is a general conservation of this energy. In other words, Leibniz's modern version of entelechy or energy obeys its own laws of nature, whereas different types of things do not have their own separate laws of nature.[49] Leibniz wrote:[50]
...the entelechy of Aristotle, which has made so much noise, is nothing else but force or activity ; that is, a state from which action naturally flows if nothing hinders it. But matter, primary and pure, taken without the souls or lives which are united to it, is purely passive ; properly speaking also it is not a substance, but something incomplete.
Leibniz's study of the "entelechy" now known as energy was a part of what he called his new science of "dynamics", based on the Greek word dunamis and his understanding that he was making a modern version of Aristotle's old dichotomy. He also referred to it as the "new science of power and action", (Latin potentia et effectu and potentia et actione). And it is from him that the modern distinction between statics and dynamics in physics stems. The emphasis on dunamis in the name of this new science comes from the importance of his discovery of potential energy which is not active, but which conserves energy nevertheless. "As 'a science of power and action', dynamics arises when Leibniz proposes an adequate architectonic of laws for constrained, as well as unconstrained, motions."[51]
For Leibniz, like Aristotle, this law of nature concerning entelechies was also understood as a metaphysical law, important not only for physics, but also for understanding life and the soul. A soul, or spirit, according to Leibniz, can be understood as a type of entelechy (or living monad) which has distinct perceptions and memory.
Entelecheia in modern philosophy and biologyEdit
As discussed above, terms derived from dunamis and energeia have become parts of modern scientific vocabulary with a very different meaning from Aristotle's. The original meanings are not used by modern philosophers unless they are commenting on classical or medieval philosophy. In contrast, entelecheia, in the form of entelechy is a word used much less in technical senses in recent times.
As mentioned above, the concept had occupied a central position in the metaphysics of Leibniz, and is closely related to his monad in the sense that each sentient entity contains its own entire universe within it. But Leibniz' use of this concept influenced more than just the development of the vocabulary of modern physics. Leibniz was also one of the main inspirations for the important movement in philosophy known as German Idealism, and within this movement and schools influenced by it entelechy may denote a force propelling one to self-fulfillment.
In the biological vitalism of Hans Driesch, living things develop by entelechy, a common purposive and organising field. Leading vitalists like Driesch argued that many of the basic problems of biology cannot be solved by a philosophy in which the organism is simply considered a machine.[52] Vitalism and its concepts like entelechy have since been discarded as without value for scientific practice by the overwhelming majority of professional biologists.
However, in philosophy aspects and applications of the concept of entelechy have been explored by scientifically interested philosophers and philosophically inclined scientists alike. One example was the American critic and philosopher Kenneth Burke (1897–1993) whose concept of the "terministic screens" illustrates his thought on the subject. Most prominent was perhaps the German quantum physicist Werner Heisenberg. He looked to the notions of potentiality and actuality in order to better understand the relationship of quantum theory to the world.[53]
Prof Denis Noble argues that, just as teleological causation is necessary to the social sciences, a specific teleological causation in biology, expressing functional purpose, should be restored and that it is already implicit in neo-Darwinism (e.g. "selfish gene"). Teleological analysis proves parsimonious when the level of analysis is appropriate to the complexity of the required 'level' of explanation (e.g. whole body or organ rather than cell mechanism).[54]
Actual infinity
Actus purus
Alexander of Aphrodisias
Essence–Energies distinction
Henosis
Hylomorphism
Hypokeimenon
Hypostasis (philosophy and religion)
Sumbebekos
Unmoved movers
^ dynamis–energeia, translated into Latin as potentia–actualitas (earlier also possibilitas–efficacia). Giorgio Agamben, Opus Dei: An Archaeology of Duty (2013), p. 46.
^ a b c d Sachs (2005)
^ Sachs (1999, p. lvii).
^ Durrant (1993, p. 206)
^ See Perseus dictionary references for dunamis.
^ Locke (1689, chpt. XXI)
^ Metaphysics 1019a - 1019b. The translations used are those of Tredennick on the Perseus project.
^ From Physics 192a18. Translation from Sachs (1995, p. 45)
^ Physics 193b. (Sachs (1995, p. 51).)
^ Metaphysics 1047a30, in the Sachs (1999) translation: "the phrase being-at-work, which is designed to converge in meaning with being-at-work-staying-complete". Greek is: ἐλήλυθε δ᾽ ἡ ἐνέργεια τοὔνομα, ἡ πρὸς τὴν ἐντελέχειαν συντιθεμένη
^ a b Bradshaw (2004) page 13
^ Metaphysics 1050a21-23. In Tredinnick's translation: "For the activity is the end, and the actuality (energeia) is the activity (ergon); hence the term "actuality" is derived from "activity," and tends to have the meaning of "complete reality (entelecheia)." Greek: τὸ γὰρ ἔργον τέλος, ἡ δὲ ἐνέργεια τὸ ἔργον, διὸ καὶ τοὔνομα ἐνέργεια λέγεται κατὰ τὸ ἔργον καὶ συντείνει πρὸς τὴν ἐντελέχειαν.
^ Sachs (1995), Sachs (1999), Sachs (2005)
^ Metaphysics 1048a30ff.
^ Nicomachean Ethics, Book X. Chapters 1–5.
^ a b Sachs (1995)
^ Physics 201a10-11, 201a27-29, 201b4-5. Metaphysics Book VII.
^ Metaphysics Book XI, 1066a.
^ Trifogli, Cecilia (2000), Oxford Physics in the Thirteenth Century (ca. 1250-1270): Motion, Infinity, Place & Time, Brill, p. 8, ISBN 9004116575
^ Physics, text with commentary, London, 1936, p. 359, quoted by Sachs (2005).
^ Kosman (2013), chapter 2, footnote 19.
^ Sachs (1995:245).
^ Tredennick's translation, with links to his footnote cross references, using the Perseus online resources: "For we say that both that which sees potentially and that which sees actually is "a seeing thing." And in the same way we call "understanding" both that which can use the understanding, and that which does ; and we call "tranquil" both that in which tranquillity is already present, and that which is potentially tranquil. Similarly too in the case of substances. For we say that Hermes is in the stone, (Cf. Aristotle Met. 3.5.6.) and the half of the line in the whole; and we call "corn" what is not yet ripe. But when a thing is potentially existent and when not, must be defined elsewhere." Aristotle Metaphysics 9.9.
^ Metaphysics 1050b. Greek: ὥστε φανερὸν ὅτι ἡ οὐσία καὶ τὸ εἶδος ἐνέργειά ἐστιν.
^ Metaphysics 1048a. The Greek words are orexis for desire and proairesis for deliberate choice.
^ Metaphysics 1050a15. Greek: ἔτι ἡ ὕλη ἔστι δυνάμει ὅτι ἔλθοι ἂν εἰς τὸ εἶδος: ὅταν δέ γε ἐνεργείᾳ ᾖ, τότε ἐν τῷ εἴδει ἐστίν
^ Sachs (2001)
^ a b c Davidson (1992, p. 3)
^ Rhetoric 1411b
^ Bradshaw (2004, p. 51)
^ Cleary, John J. (1998). «'Powers that Be': The Concept of Potency in Plato and Aristotle». Méthexis. XI
^ Brisson, Luc (January 1, 2016). «The Intellect and the cosmos». Méthodos (16). ISSN 1626-0600. doi:10.4000/methodos.4463
^ Claghorn, George S. (1954). Aristotle's Criticism of the Receptacle. Dordrecht: Springer Netherlands. pp. 5–19. doi:10.1007/978-94-011-8839-5_2. ISBN 9789401181907.
^ Turner, John Douglas (2001). Sethian Gnosticism and the Platonic Tradition (em inglês). [S.l.]: Presses Université Laval. ISBN 9782763778341. p. 329
^ a b Dillon, Jonh. Plutarch as a Polemicist.
^ "Potentiality and Act in Chaos". lullianarts.narpan.net. Retrieved 2019-09-13.
^ Chambers, A. B. (1998). "Chaos in Paradise Lost". Méthexis. XI (1): 55–84. JSTOR 2707859.
^ See Moore, Edward, "Plotinus", Internet Encyclopedia of Philosophy and Gerson, Lloyd (2018), "Plotinus", Stanford Encyclopedia of Philosophy, Metaphysics Research Lab, Stanford University . The direct quote above comes from Moore.
^ https://en.wiktionary.org/wiki/%E1%BC%94%CF%81%CE%B3%CE%BF%CE%BD#Ancient_Greek
^ "Vocabulary Frequency List".
^ "Dunamis Meaning in the Bible - New Testament Greek Lexicon (NAS)".
^ "Ergon Meaning in Bible - New Testament Greek Lexicon - King James Version".
^ "Gregory Palamas: An Historical Overview". Archived from the original on 2011-09-27. Retrieved 2010-12-27.
^ See copy of W.D. Ross's translation scanned on Internet Archive.
^ Book II, aphorism V
^ De Corpore chapter X (in Latin; in English).
^ Klein (1985), and Sachs (2005): "Leibniz, who criticized Descartes' physics and invented a science of dynamics, explicitly acknowledged his debt to Aristotle (see, e.g., Specimen Dynamicum), whose doctrine of entelecheia he regarded himself as restoring in a modified form. From Leibniz we derive our current notions of potential and kinetic energy, whose very names, pointing to the actuality which is potential and the actuality which is motion, preserve the Thomistic resolutions of the two paradoxes in Aristotle's definition of motion."
^ Leibniz (1890, p. 234)
^ Duchesneau (1998)
^ Mayr (2002)
^ See Jaeger
^ Noble, D. (2016). Dance to the tune of life: Biological relativity. Cambridge University Press. pp 53, 198, 210, 277.
Aristotle (1999), Aristotle's Metaphysics, a new translation by Joe Sachs, Santa Fe, NM: Green Lion Books, ISBN 1-888009-03-9
Beere, Jonathan (1990), Doing and Being: An interpretation of Aristotle's Metaphysics Theta, Oxford
Bradshaw, David (2004). Aristotle East and West: Metaphysics and the Division of Christendom. Cambridge University Press. ISBN 978-0-521-82865-9.
Charles, David (1984), Aristotle's Philosophy of Action, Duckworth
Coope, Ursula (2009), "Change and its Relation to Actuality and Potentiality", in Anagnostopoulos, Georgios (ed.), A Companion to Aristotle, Blackwell, p. 277, ISBN 9781444305678
Davidson, Herbert (1992), Alfarabi, Avicenna, and Averroes, on Intellect, Oxford University Press
Duchesneau, François (1998), "Leibniz's Theoretical Shift in the Phoranomus and Dynamica de Potentia", Perspectives on Science, 6 (1&2): 77–109
Durrant, Michael (1993). Aristotle's De Anima in Focus. Taylor & Francis. ISBN 978-0-415-05340-2.
Jaeger, Gregg (2017), "Quantum potentiality revisited", Philosophical Transactions of the Royal Society A, 375 (2106): 20160390, Bibcode:2017RSPTA.37560390J, doi:10.1098/rsta.2016.0390, PMID 28971942
Klein, Jacob (1985), "Leibnitz, an Introduction", Lectures and Essays, St Johns College Press
Kosman, Aryeh (1969), "Aristotle's Definition of Motion", Phronesis, 14 (1): 40–62, doi:10.1163/156852869x00037
Kosman, Aryeh (2013), The Activity of Being: an Essay on Aristotle's Ontology, Harvard University Press
Heinaman, Robert (1994), "Is Aristotle's definition of motion circular?", Apeiron (27), doi:10.1515/APEIRON.1994.27.1.25, S2CID 171013812
Leibniz, Gottfried (1890) [1715], "On the Doctrine of Malebranche. A Letter to M. Remond de Montmort, containing Remarks on the Book of Father Tertre against Father Malebranche", The Philosophical Works of Leibnitz, p. 234
Locke, John (1689). "Book II Chapter XXI "Of Power"". An Essay concerning Human Understanding and Other Writings, Part 2. The Works of John Locke in Nine Volumes. 2. Rivington.
Mayr, Ernst (2002). The Walter Arndt Lecture: The Autonomy of Biology.
Sachs, Joe (1995), Aristotle's Physics: a Guided Study, Rutgers University Press
Sachs, Joe (1999), Aristotle's Metaphysics, a New Translation by Joe Sachs, Santa Fe, NM: Green Lion Books, ISBN 1-888009-03-9
Sachs, Joe (2001), Aristotle's On the Soul and On Memory and Recollection, Green Lion Books
Sachs, Joe (2005), "Aristotle: Motion and its Place in Nature", Internet Encyclopedia of Philosophy
Warnock, Mary (1950). "A Note on Aristotle: Categories 6a 15". Mind. New Series (59): 552–554. doi:10.1093/mind/LIX.236.552.
Old translations of AristotleEdit
Aristotle (2009). "The Internet Classics Archive - Aristotle On the Soul, J.A. Smith translator". MIT.
Aristotle (2009). "The Internet Classics Archive - Aristotle Categories, E.M. Edghill translator". MIT.
Aristotle (2009). "The Internet Classics Archive - Aristotle Physics, R.P. Hardie & Gaye, R.K. translators". MIT.
Aristotle (1908). Metaphysica translated by W.D. Ross. The Works of Aristotle. VIII. Oxford: Clarendon Press.
Aristotle (1989). "Metaphysics, Hugh Tredennick trans.". Aristotle in 23 Volumes. 17, 18. Cambridge: Harvard University Press; (London: William Heinemann Ltd.). This 1933 translation is reproduced online at the Perseus Project.
Retrieved from "https://en.wikipedia.org/w/index.php?title=Potentiality_and_actuality&oldid=1065487275"


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How to Start My Own Auto Detailing Business
Types of Businesses to Start
Starting a Car Business
By Matt McKay Updated March 19, 2019
How to Start Home Auto Detailing Business
How to Start a Floor Care Subcontracting Business
How to Start a Colonic Irrigation Business
How to Start My Own Small Construction Company
How to Make a Business Plan for Running a Dog Kennel
Starting your own auto detailing business requires proper workspace, equipment, chemicals and an eye for detail. Depending on the scope and type of services you offer, you can start a detailing business with a modest investment. But like any other business, you will need to plan your company operations, market and advertise, and perform quality work. Physical fitness and stamina are essential, as is the ability to work with a variety of hand tools, machines and chemicals without damaging your customer's expensive property.
Obtain Required Permits
Apply for a local business permit at your town or county clerk's office, and obtain a tax registration certificate from your state's department of revenue. If you are operating as a corporation or LLC, file the necessary paperwork with your state's secretary of state office. You will also need to apply for an employer identification number from the Internal Revenue Service if you plan on hiring employees.
Make a Detailed Business Plan
After you've been approved for the proper permits, you're ready to create a business plan. The business plan will give possible lenders a look at how solid your business idea is. Make sure you include a mission statement and list of company objectives. List all possible expenses, as well as how much money you expect to earn from all of the services you offer.
Add your marketing strategies to the end of the business plan, so it's clear how you will get the word out about your new business.
Decide on a Location
Rent or purchase a facility for your business operations with adequate drainage, water supply and ventilation. Your local government may require zoning, business planning or environmental clearances before you begin operation, so check with authorities in your area for licenses and clearance requirements before you buy or rent. You will also need a phone installed, or use a cell phone.
Get Liability Insurance
Purchase business insurance. Insurance is highly recommended as you will be liable for possible damage to customer property.
Utilizing Marketing Aids
Purchase marketing aids and other printed goods (signage, business cards, brochures, fliers, invoices, work orders) from a local sign maker and printer. Deal with local businesses whenever possible, as you are embarking on your own local business venture and would expect the same patronage.
Buy Necessary Supplies
Purchase detailing chemicals from a detail supplier or other local auto chemical store. The necessary chemicals will vary according to preference and the type and scope of work you will perform, but will include at least car wash soap, wax, window, tire, wheel carpet and upholstery cleaner and treatments.
Secure Proper Tools and Equipment
Purchase detailing tools from a detail supplier or other local tool store. Tools will vary according to preference and the type and scope of work, but will include at least a vacuum, wax buffer, cleaning towels, sponges, brushes, buckets, hoses and window squeegees.
Market the Business
Market your business by installing signage at your facility, handing out or mailing fliers to local businesses and homes and other marketing methods you desire. Consider placing advertisements in newspapers and local organization or association publications. Try to establish relationships with auto repair shops or other businesses that work with many car owners.
Create a Digital Presence
Set up an informative website that lets customers know your location, operating hours, available services and current prices. Afterward, set up several social media accounts that have links to the website. Create posts that are engaging and that customers will find valuable, as that will entice them to share the post, getting your business in front of even more potential clients.
Consider offering vehicle pick-up and delivery service from customer homes and places of business.
Mail coupons and special offers customers on a monthly or quarterly basis to entice them to patronize your business again.
Match your business image with the type of customer you wish to attract. For instance, owners of expensive automobiles are more likely to do business with companies that reflect a high-end image with uniforms and a clean, modern facility.
Improper disposal of hazardous chemicals and waste-water may result in large fines and criminal penalties.
The auto detailing business is physically challenging. Ensure that you and your employees are up to the task to avoid injury, fatigue and lost work time due to frequent breaks.
Screen employees before you hire them. Employees will be working on customer automobiles, have access to items left in the vehicle by owners and may sometimes drive them if pick-up and delivery service is offered. Thefts, accidents and mistreatment of vehicles will damage your business reputation.
Cars Direct: How to Start a Car Detailing Business
WebCars: Detailing as a Business Auto Detailing Routine Hints and Kinks All About Clear Coats Car Cover Notes The Big Wrap-Up Starting an Automobile Detailing Business
Entrepreneur.com: Mobile Auto Detailing
U.S. Internal Revenue Service: Employer ID Numbers
Auto-facts: Car Detailing
Detail King: How to Start an Auto Detailing Business
Auto Fetish Detail: Auto Detailing Business Tips
Matt McKay began his writing career in 1999, writing training programs and articles for a national corporation. His work has appeared in various online publications and materials for private companies. McKay has experience in entrepreneurship, corporate training, human resources, technology and the music business.
What Do I Need to Start My Own Painting Company?
What Do I Need to Start a Roofing Company?
Startup Information for Window-Cleaning Businesses
How to Start a Small Pressure Washing Business
What I Need to Start a Small Truck Washing Business
How to Start Up an Electrical Business
How to Start a Small Customization Shop
How to Start a Silk Screening Business
What Do I Need to Open a Print Shop Business?
1 What Do I Need to Start My Own Painting Company?
2 What Do I Need to Start a Roofing Company?
3 Startup Information for Window-Cleaning Businesses
4 How to Start a Small Pressure Washing Business

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GOH EUNICE: Baby GD's first solo album.
Baby GD's first solo album.
I finally bought it :D After 2 months! My baby GD's solo album! Wheee!
All this cost RM145.90. But thank you Romex and JiaYan who bought me the BigBang pillow & key chain. So I only paid RM111 :D Hehe! Love you guys! Okay. So let the blogging begin! lol. I'm gonna keep it short today. Kinda lazy & tired now.
Woke up around 10am or so. Brush up, got dressed and mummy fetched JiaYan & I to Time Square. Well my main reason to go there is to buy my love's solo album. So of course the first place we went to is to MyStar. I bought so many useless things. HAHAHA! Nahh, not that useless. Just some pins & key chains *coughs* i mean alot. Hahaha! :P Then we went to Gasoline for something to eat. Bumped into Romex, ShunKin, ShunKen & YewKhang. Coincidently la. HAHAH! We didn't even know they were there. So they ate with us. Shopped awhile. Then the guys went back early. Awww D: So JiaYan & I walked to Sungei Wang. Then to Pavilion.
JiaYan & Kim Hyun Joong xD HAHA!
How cute is this guy? HAHAH!
And I'm going to buy my new phone tomorrow! Woots!
Badminton night with Carrie Yong!


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Q: Accordion Left Navigation Can anyone advise on an accordion for the left nav on the category pages? Is there a possibility to do this purely using CSS? Or do I need jquery?

A: You can accomplish this with any combination of Pure CSS alone, CSS + jQuery/Javascript, jQuery/Javascript (although this would be relatively pointless, considering you'd still need the CSS to style the way the menu looks).
Here are a few examples of Pure CSS accordion menus:

*

*http://codepen.io/anzjoy/pen/bahAv

*http://cssdeck.com/labs/content-accordion-in-pure-css3

*http://codepen.io/flizoid/pen/EnHed

*http://codepen.io/oknoblich/pen/tKfab
And a few examples of jQuery + CSS accordion:

*

*https://jqueryui.com/accordion/

*http://codepen.io/arkev/pen/takhq
While you can do more with jQuery, it's preferable not to use it if you have the luxury. In this case, assuming the mention CSS accordion menus fulfil your requirements, why should you burden your visitors and their browsers with the unnecessary script?
Note: The only instance where jQuery might be preferable is if you intend on supporting pre-IE9 browsers and some modern CSS features are not fully supported.

redpajama_set_name: RedPajamaStackExchange


Wearing stylish mens suits conveys an image and impression. Apart from making the wearer look respectable and dignified, these stylish suits can be very flexible for various occasions. This is one kind of clothing that every man has in their wardrobe, and is undoubtedly proud of it. Although mens suits of the good quality are very expensive, owning even one stylish piece is very rewarding.
So that you do not waste your money, you should have some basic knowledge about suits and also must know the right place to buy these suits. Mensusa is an online shopping website that proudly boasts of an amazing collection for mens clothing. Here you will get stylish mens suit one after the other, that you will get confused as to which one to buy for yourself. Once you know that you are buying from this shop, you really do not have to think about all the criteria, as they offer only the best to the customers.
But surely you must be equipped enough to select the best from the best that has been provided for you. Sometimes, it does get really difficult to buy stylish mens suit that would fit your taste, size and most importantly your pockets as well. These are the essentials when considering buying a suit. First and foremost one should be well aware of their size in details. Knowing your size is very important to buy a suit as suits are meant to be fitted according to your body, but also loose enough to ensure easy movement and comfort. Instead of spending large amounts of money on a customised suit or wasting time in giving fits and waiting for it to get done, you should try for buying a readymade as it costs less, is time saving and with a bit of intelligence with common sense you can get a great suit. The color of the suit is the next aspect that you must focus on. Selecting the right color is as important as selecting your life partner. The color of the suit says a lot about the personality of the wearer. But usually the standard color for suits for men are colors like black, shades of grey and dark blue. They can either be plain solid colored or have slight patterns like pinstripe or tweed weavings.


Buying a home and, arguably, choosing the right homeowners' insurance plan are two of the most important financial decisions that many will ever make. This kind of insurance can be your financial lifesaver in the case of anything from common accidents to a dog bite. Many yet are unsure of how and where to start in finding the best policy for them. Read on to learn some of the basics of these plans and also what is covered by them.
It is important to keep in mind that these insurance policies are not focused on damage caused to the property but rather to structures that are on it. For example, if one purchased a home for $300,000, then this price is usually derived by both the value of the home itself and the land value. (As a result, you won't likely need that dollar value of coverage to cover the home.) Home insurance starts with covering damage that can occur to both the interior and the exterior of the home as a result of such events as a fire or an act of vandalism. The vast majority of the basic homeowner policies will not cover damage from earthquakes or floods however, though riders (added coverage) can sometimes be added or additional policies, such as earthquake insurance, can be bought.
Besides the actual building being protected, this kind of coverage can assist you in replacing personal belongings that were damaged in your home or that were vandalized or stolen. The litany of items generally includes electronics like flat screen TVs, appliances, one's wardrobe and furniture. For those who might have valuable collectibles, like jewelry or firearms, or expensive art, it is vital to be mindful of including these things in the policy coverage. Should the value of these items be unusually large, separate riders may likely need to be added to provide more protection.
And last, but certainly not least, home insurance could prove to be an absolute necessity if any serious injuries and ensuing legal action were to take place. A homeowners' insurance policy provides financial protection for you and your family should someone be injured on your property and includes animal bites, which is perhaps one of the top unfortunate events that likely will kick this kind of insurance into action. Personal liability is the type of coverage that can help one pay both legal and medical bills.
Actual cash value policies cover damages to your home and covered personal items, less depreciation. Replacement cost policies are what cover rebuilding and replacement costs without depreciation being considered. The most comprehensive plan is the replacement cost policy, which actually will pay out up to 25% over the original cost of your home and for the replacement of your belongings.
Whatever your needs, there is a plan for you. Call us today to start a conversation.


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Encounters At The End Of The World (2007) - Cold Comfort
Even Dwarfs Started Small (1970) - A Little Mad
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text:
Q: Typescript with useFomik error on initialValues I'm new with typescript.
I cannot understand how to properly type my const formik. It cause an Error TS2322
What i'm missing?
  interface MyValues {
          initialValues: {
              id: number
          }
      }

      const formik: FormikProps<MyValues> = useFormik<MyValues>({
          initialValues:{id:1} // TS2322: Type '{ id: number; }' is not assignable to type 'MyValues'.
      });


Mid America Motorworks opens its campus for the 20th Annual Funfest for Air-Cooled VWs, June 15th-17th, 2018. Join thousands of VW enthusiasts participating in the whirlwind weekend filled with Special VW Displays, Car Show, Swapfest, Expert Seminars, Product Demonstrations, and more.
Funfest for Air-Cooled VWs weekend will feature the Friday Night Fun Run Road Tour, Downtown WelcomeFest, Celebrity Choice Awards, Educational Seminars, a Q & A Expert Panel, Fashion Show, Slalom, Door Prizes, Awards, and more.
Throughout the weekend the MY Garage Museum and Retail Store will be open and available for self-guided tours, featuring note-worthy Volkswagens from the Yager Family Collection. The Fun Dome offers the latest in VW apparel and lifestyle products. On-site installations and tune-ups will be available throughout the weekend in the Install Dome.
VW Funfest kicks off June 15-17 in Effingham, IL. Participants enjoy a whirlwind weekend of special displays, car show, Swapfest, expert seminars, product demonstrations and more. Celebrity Choice Awards take place Friday and Saturday with a brand new presentation style that puts the lucky VW owner and his/her VW on display at the new Winners Wall. Camping, another Funfest tradition, is free on the grounds Thursday through Saturday nights to registered Funfest attendees.


Fayetteville, NC is home to a great many people who need a quiet and secure home that is conveniently located.
If you are one of those who is looking to buy a home that is close to Fort Bragg, convenient to major shopping areas, close to dining and nightlife activities, but who also desires a quiet, clean neighborhood, this condo may just be the home for you.
This home is a clean and roomy 3 bedroom/2 bath condo, in a very convenient location, for less than many people's rent! It is located in The Crossings, a quiet neighborhood with park-like grounds just off Morganton Road in Fayetteville, NC. Here is a Google map of the location.
The community is very centrally located–major shopping areas (mall, shopping plazas, restaurants) are just minutes away and Fort Bragg is only a short drive in the other direction! This neighborhood is ideal for anyone who wants the convenience of short commute times. Imagine getting to Fort Bragg for your morning commute in just minutes, instead of waiting in long traffic lines to get in the gate!
This condo has been very well maintained. It is on the third floor, which means that one will have to climb stairs to reach it, but it is a much quieter home, as there are no neighbors overhead.
It has wood floors in the main living areas and carpet in the bedrooms. The living room is large, with access to the deck. It features a fireplace and vaulted ceiling with a gorgeous ceiling fan and light overhead. The kitchen is very clean, with ample cabinet space and all appliances. It is a galley kitchen with a pass-thru/look-thru to the eating area. The side with the eating area also features a bar with room for 2 or 3 bar stools.
The bedrooms are on the outside of the main living areas. The entry foyer and hallway lead to the main bath and one bedroom, while the master and second bedroom are on the other side of the condo. The bedrooms are large, with plenty of closet space. The master bedroom features a walk-in closet and a full bath with garden tub and a separate shower.
The deck overlooks the lawn and recreation areas, not parking areas. The community amenities–the pool, tennis courts, sitting areas–are all close by, a very short walk, which is another great feature of this particular unit. The grounds are well maintained, with a lake that sports geese and ducks, and the grounds are clean.
This is easy living – no grass cutting, trash removal or outside maintenance. Homeowners Association covers it all. It is ideal for anyone with a busy lifestyle or a frequent traveler.
All these features in at a price that is very competitive!
For more photos, visit the photo gallery. Click here to see this listing on Realtor.com.
Call your agent for a showing, or call or text me at (910) 644-0303 to schedule a showing with me.


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WHAT DO THE FEATHERS SYMBOLIZE?
By Shubham Lavania March 19, 2021 16 Mins Read
Feathers mean a lot right from travel to the spiritual and it has myriad of meanings. Seeing feathers on our path is often considered a message from loved ones or having a connection from the other side of life. Feathers are undoubtedly a product of the birds and are inseparable from the bird.
They take up an avian kind of meaning and there is a symbolic meaning attached to the birds as they represent freedom and inspiration. It also symbolizes travel and not only travel but with mind and spirit.
Many different areas have associated different meanings with feathers for example the Iroquois used feathers to give thanks to the bounty and organize a ceremony called the Great Feather dance and are seen everywhere during the dance.
The Iroquois don this as robes and weave them in their hair and tie them to the animals also as an act of gratitude and was considered a process of reverence and honors the great gods and goddesses.
WHAT DO THE FEATHERS SYMBOLIZE
The triple goddesses were known as Deohako and were derived from the staples of the tribes like the Corn, Beas, and the Squash.
What do feathers symbolize?
One very common question that a lot of people ask is "what does feathers symbolize" and they have different meanings in different areas and for different people. Generally, feathers are considered symbols of thanks and appreciation.
In some areas, these are also considered symbols of fertility as in the Iroquois and many other tribes. The attachment of feathers to the animals, plants, oneself is considered a ceremonial action that promotes the growth and abundance of the person it is attached to.
It is easy to understand the connection behind it as birds fly in the air and are connected to heaven and similarly, feathers belong to birds which indirectly means they consort the gods/goddesses.
It is considered that feathers have the power to communicate the messages directly to the audience and waving feathers is considered ritually a way of whooshing wishes to the celestial energies.
It is a mutual connection and works both ways where many cultures use feathers to lift the motivation of individuals and sending prayers to the gods of heaven.
Meanings of finding feathers
Finding feathers and pennies on our path is considered to be a message from the dearly departed souls. Most people believe that it is a sign from heaven from a loved one who has passed away and this makes it a very uplifting thought.
Therefore, feathers are a symbol of heaven and have been released from the burdens of the world. Since our loved ones cannot always stay with us together, feathers are a symbol of the soul of the passed ones who are no longer bounded by the earth and its gravity and are free to ascend in any direction.
They represent a lot of different things to a lot of different people and there are a few overreaching concepts that describe the symbolic meaning of the feathers. WHAT DO THE FEATHERS SYMBOLIZE .There are a lot of possible meanings of finding feathers in our path which are-
1. If the feathers are a good communication tool for sending and getting messages from the gods, then their appearance is the reminder of a bigger voice or something higher in power.
2. They are also considered as a symbol of the loved ones who want to reach out to us. This can be a loved one who has passed into a non-physical state and is a reminder of being loved by an infinite number of people.
3. The feathers are also a reminder to count our blessings and be thankful for all the good and bad things going on in our lives.
4. These are a symbol of levity and they remind us to ease up all the seriousness and it is important to take a breath, relax and enjoy.
What does a feather symbolize in Native American culture?
Every member of any particular tribe represents different feathers in different ways either from the wings/tails and has a different meaning of energy and symbolic meaning. Different feathers were used for different purposes in the American culture like healing, cleansing, blessing, or awakening.
The feathers were awarded by Lakota Sioux to the members of the tribe when they earned them and also use to rain or for the success of the process of catching and hunting fish.
It is believed that the feathers protect the homes and help in curing the sick. They are also used in love songs, the lullabies and are also used in corn grinding and social dancing. The American tribal members used to wear the feathers when they wanted to overcome their limitations and fears and used to purify them before.
It was believed that the negative features of the feather do not pass to the recipient if it was purified and is a blessed gift. The down feathers also had a special meaning to the Native Americans and were a bridge between the Spirit world and the mother earth.
They were considered sacred and were considered a blessing. The quill of the feather represents balance in the culture and whenever a person is experiencing mental anguish many ceremonies were conducted to restore the balance.
What does a feather do?
Every different feather on a bird's body is very finely tuned and has an important role in all the activities that the bird performs. It allows the birds to fly and help them to show odd, stay warm, blend in and keep them dry.
They are evolved in certain species of birds as airfoil that helps in an efficient flight. In the case of the other birds, they evolve in extreme shapes and give an ornate display. The primary function of a feather in the case of the birds is to help in-flight and permitting the bird to go into the skies.
In the case of humans, the feather has certain emotional aspects attached to it, the beliefs, the attributes but physically does not have a task that it helps the humans to perform.
Different types of feathers and meanings
Feathers are available in different colors and different sizes. All the different feathers have different meanings associated with them. The detailed meaning of different feathers is given below-
1. White feather
One of the most common feathers that most of us find in our paths is a white feather which makes people ask questions like "what do white feathers symbolize?".
A white feather can be a gift from the angels who might be letting the recipient know that they support you to give a little reminder and take better care of yourself. It is also considered as a message of hope and comfort from different people and it helps them to reassure them that everything will turn out to be okay in the end.
If the user has lost someone who they love then it can also be considered as a message to let the people know that they have come into a spiritual realm and are watching over the recipient for their protection. This can be the case if someone thinks of the recipient at a particular time.
2. Pink feather
Pink has always been considered a color of unconditional love and if it crossed the path then it is believed that the angels are informing the person that they love and support the recipient forever.
This is a sign of love and has the power to overcome all the problems and wounds and help one to pass through some of the toughest times of their lives. It is a reminder of love rather than criticism, judgment and can be an answer to all the problems.
3. Red feather
The red color is a symbol of vitality, life force, physical energy, passion, strength, and courage and if a person is encountered with a red feather then it informs the recipient that they are becoming stronger and regaining their strength.
If one is in the middle of the project and is wondering if they went about in the wrong direction then red is considered a confirmation of the choice and is the sign of courage and passion.
4. Orange Feather
Though it is not very common, it is possible that one may stumble across an orange feather which symbolizes creativity, balance, intuition, expression of emotions, and harmony.
It allows the recipient to allow them to follow a creative endeavor and it encourages a person. This informs the recipient to follow their emotions and be spontaneous in their loves to have fun.
5. Yellow feather
Another very controversial feather is the yellow-colored feather and a lot of people do not have any idea about what does a yellow feather symbolize. It is the color of the sun and gives a person hope, confidence, optimism, and a feel-good feeling. A yellow feather is considered to be a reminder to stay fun, light-hearted, and to be positive in every situation of life and accept the fact that you are enough.
6. Green feather
Since green is the color of prosperity, abundance, and good fortune it gives the recipient a message to be encouraged and to move forward with the plans they have made. It is a color of peace and harmony and is a daily reminder of calming down the mind and body; it encourages the recipient to spend more time with nature and calming the person down.
7. Blue feather
A blue feather is considered to be a reminder of the need to communicate clearly and to listen to the people around you with love and trust. It has calming and peaceful energy associated with it and encourages the person to find deep truths within them.
8. Grey feather
Gray is the color of being neutral and is a sign that not everything in the world is black and white but there is something in the middle of it and has different viewpoints.
A grey feather is a reminder to take a step back and rethink a situation clearly when the recipient is unable to find the answer. It helps to read in between the lines and think about the middle ways to solve a problem.
Many other colored feathers can be found in our paths like the brown feather, the black feather, and the multicolored feather. All of these have the same characteristics associated with them as their color. For instance, the brown feather suggests that the time of happiness is coming fast and it won't be easy.
The recipient might have to go through many hardships before the success but they will see the light at the end of the tunnel soon. The black and white feather represents hope and balance. It makes the recipient think that all is not lost and a huge change may be on the way. Something might be stopping one on their wat bur it is up to them to let it go and change their perspective on the situation.
What do feathers symbolize in tattoos?
A feather tattoo symbolizes the lightness of the air, the spirituality, and the ascent of the person to heaven. It denotes supernatural divination and they mean different things based on the different colors.
The Egyptian goddesses Ma' used to wear a single feather in her headdress and single weather used to weigh against the heart of the deceased. It symbolizes the people who wished to cross over and gain entrance to the afterlife.
The feather tattoos represent the crossing over or going to heaven and are made in the memory of a loving one. These tattoos represent the motifs like the peacock feather and symbolize dance, rain, pride, and magnificence. WHAT DO THE FEATHERS SYMBOLIZE A peacock dances in rain and the feather represents fertility, greenery, and even the unique beauty of a person.
The red feather tattoos are sought in different cultures like the Polynesian and were reserved for royalty. It symbolizes status and high-rank and a white feather of the heron bird symbolically gives a woman who rose above everyone else and helped to achieve her goals.
In most mythologies, the feathers are associated with the purity of the heart and soul and for the native Americans it is a powerful symbol and it connects them to the spirits of the birds. Feathers hold a symbolic meaning since they belong to birds who are one of the most beautiful living creatures and in terms of tattoo design also remains one of the most popular.
A feather tattoo is a good blend with other tattoos and looks pretty on the arm and the color combination and the color combination brings out an attractive look. They symbolize different characters found in the birds including truth, courage, bravery, travel, freedom, and more and some of the cultures and civilizations view feather messages from the spirit world.
The tattoo is ideal for both men and women when it is made on the visible areas of the body. The feather tattoo holds significance in terms of spiritual protection and the dream catcher which is a widely known symbol and has a feather attached to it below lets the bad dreams vessel away.
It is a very beautifully designed tattoo and looks elegant in the place and is suitable for women. The color that is used to make it visible and brightens the places it's worn.
They also symbolize good dreams and it targets to appeal to the beliefs of the people. The people who live and believe in magic wear a tattoo from a bird that demonstrated their character and sacredness.
What do feathers represent spiritually?
The features of the feathers are a powerful symbol of hope and spiritual growth and are a direct communication from the higher heavenly realms. Spiritually also every feather has a different meaning depending on its color-
1. Black feathers- The feathers are sent as a warning to watch over the business ventures that are associated with the recipient and their friends. The senses should be kept open all the time and they need to protect themselves because of the ongoing growth and development.
Watch around carefully for the people who might try to bring you down and it is a warning for all the negativity around and the advice is to clean the house including all the people who are not good for the recipient spiritually.
2. Yellow feathers- These signs that it is time to be happy again and work for prosperity; it is about spreading the joy within and focusing on all the positive things around.
3. White feathers- These signify that the angels are watching over and finding it means that they are being protected. They have a higher purpose in life and it needs to be fulfilled and stop making excuses and live the dream. It is also a color of purification and having hope and faith.
The higher realms are always looking over the recipient and it is a message from the loved ones from the other side that they are fine.
4. Red feathers- The color red is always about passion and living life passionately. It signifies security and purpose in life which can be felt deeply within the soul. One needs to stand with courage, strength, passion, and power.
5. Brown feathers- One needs to find more ground and stability in their life and should be attracted to the recipient. They should long for your friendship and give priority to a high in their life.
6. Green feathers- This means health, success, money, and healing. It is very exciting as it tells about what higher dreams the recipient needs to be aware of and a new surprise/job that awaits them.
What does a feather necklace symbolize?
Feathers in fashion have been an important part of history for centuries which has been very obvious as many different cultures have been associating different meanings with feathers.
Some have been thinking of it as a connection to the sky, birds, heavens, angels, freedom, and truth. In Egyptian mythology, an ostrich feather was associated with Ma'at which is a symbol of truth and justice.
For people wearing a feathered necklace, it gives them a sense of peace and connection to the spiritual realms. The pendants remind them of the angel friends and a tin of earrings that were made featuring all the wing and feather charms.
There are many different interpretations of the symbolic meaning of feathers and some people believe that it represents truth, speed, lightness, and protection. If one dreams about feathers and their ability then one can move freely in their life and if they dream about a white feather then it indicates a fresh start and innocence.
White feathers appearing out of nowhere
One of the most common signs of the white feathers is the spiritual realm associated with them and the belief that they are considered a powerful sign in the universe. If white feathers should up during a path then, one should pay attention to the message that they are giving.
The spiritual meaning of a white feather in life is done when the desires are requested and answered. These feathers show up after a period of disappointment and grief and they are a way to encourage and informing about the universal flow of energy.
What bird has white and black feathers?
A grackle is a bird that has yellow eyes and two broad tail feathers which are black and white. They usually move around in a flock. The black and white feather may be toned, mottled, barred, or spotted and it may have a dark or a pale tip.
What does the feather symbolize in forest gump?
The starting scene of the movie Forest Gump is a white feather floating about in the breeze and landing next to the tennis-shoe clad of the main protagonist while he is sitting with a box of chocolates in his lap. The feather is used as a metaphor for life along with the box of chocolates and it can be blown away randomly by the wind.
Thus, feathers have been symbolic and have meaning both in real life and in the movies. Stumbling across a feather is one of the most common phenomena of our daily lives and understanding the meaning of different kinds of feathers is very important and interesting.
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Cordeos
Probable Regicide
Anime is definitely used instead of something like 'over the top'.
And, honestly, I have zero problem with someone using "Dragonball Z" or "Akira" as adjectives to explain why something's too over-the-top (Twig will probably call me out for saying that, though). It's just that anime is so much bigger and so much more textured than whatever you caught on Adult Swim in the early 2000s. It's precisely the "Bleep Bloop, Whatever Happened to Pac-Man" literacy problem that video games suffered from in the broader culture space not even a decade ago.
EDIT: I'm actually going over how the use of mediums as adjectives for a situation gradually migrates from negative to positive as public awareness and literacy grows. "It's like something from a movie" means fake-but-in-a-good-way when a couple of generations ago it meant fake-but-in-a-bad-way. "Storybook ending" has been positive for decades if not centuries. "Something out of a video game" still has largely negative connotations of unreality but also some hints of freedom? I'm going to think more on this.
At the same time, I think there is a definite sensibility to much anime that is very off-putting to people who haven't grown accustomed to it. I say this as a die-hard fan of slasher movies, so I understand loving and understanding something that most people write off. But my many attempts to get into anime (which have included many shows I collected by reading dozens of "Greatest animes of all time" lists and not just Adult Swim shows) have all been thwarted by a loose collection of traits such as:
overreliance on completely nonsensical mythology and magic McGuffins
a manic and childish sense of humor
an emphasis on children and adolescents
obnoxiously loud color design
an immature and occasionally misogynist approach to sexuality
characters who speak in philosopical vagueries instead of actually acting like human beings
characters whose faces explode into weird contortions for comic effect
a stubborn refusal to take place in any kind of world I could suspend my disbelief for
absolutely abysmal pacing
fate and destiny as essential plot motivators
Now I obviously wouldn't say that all these apply to all anime I've seen, and I bet most don't apply to most anime that exists. And I'd venture to guess that for anime fans, some of these are actually attractive instead of repulsive: in particular the sense of humor. But, as someone who has not watched a lot of anime as much as he's tried a lot to watch anime, when someone describes something as "anime-ish" some group of these traits is what I think of. It's more specific than "over-the-top" or "dumb", though both of those apply.
No matter what medium, genre, art movement, whatever, from the outside observer it will boil down to a certain set of traits. Imagine a music you don't listen to or like much. I imagine the same way I bounced off anime, someone could bounce off slasher movies because of a loose collection of traits such as:
overreliance on completely nonsensical psychology
two dimensional characters who only exist to be murdered
emphasis on adolescents
an immature and often misogynist approach to sexuality
an immature and often misanthropiic approach to violence
bad acting
predictable plots
to which I would say "Yeah, some of that is true of some of it, but that's only the surface of what's going on, there's more to it, there's nuance" but to which I would not say "Whhhhhhhat. Slasher movies aren't like that! Look at these two outliers, Psycho and The Strange Colour Of Your Body's Tears!"
Also, I re-read the thread and unless someone edited their post, no one used anime as a literal one-to-one synonym for dumb.
One of the biggest problems is that "anime" as a term encompasses, at the very least, the shounen, shoujo, josei, and seinen subgenres, basically the "four corners" of modern demographics. There is a lot of variance between Sayonara, Zetsubou-Sensei (an absurdist seinen comedy), His and Her Circumstances (a shoujo romance), and Only Yesterday (a josei coming-of-age story). It sounds like you've watched a lot of shounen and "light" seinen anime, which isn't surprising if you've mostly been using "best of" lists to guide your viewing. The loudest voices on the internet are young, male, and overly nostalgic, so they dictate the content of those lists, just like Grand Theft Auto V, an absolutely awful game to me, is apparently the "best game of all time" according to a lot of publications I respect.
I don't mind people not liking anime. I just find the reflexive disdain ridiculous, especially the way that it's used to disparage low-quality works in other mediums, because there's so much anime and it's all so different. Saying that you hate anime isn't saying that you hate slasher movies, it's saying that you hate movies, full stop. That's fine, I know a few people who can't sit through a two-hour runtime of anything, but I wish the tendency were towards explaining that dislike with specificity rather than generalities. In the current cultural climate of video games, where people are saying, "I thought I didn't like video games, but then I discovered all these cool titles in the indie scene," it would be nice for other mediums to be accorded the same consideration. Five Centimeters a Second and The Tale of Princess Kaguya aren't random outliers, they're substantial works in the filmography of longtime industry veterans who are established in specific genres that don't typically get included in conversations about Cowboy Bebop and Puella Magi Madoka Magica.
Basically, I find it frustrating that anime is treated like a genre, with a shared set of themes and influences, when it's a medium with a lot more divergence than that. No one gets away with damning video games for the faults of FPSes or damning music for the faults of top 40 pop, but with anime... I don't know, I'm regretting this conversation. Use "anime" as a catch-all term for whatever, I'm sure it'll be fine.
To be completely frank, the idea of someone defending the use of a word that represents an entire medium of entertainment as a pejorative is pretty absurd.
I'm honestly shocked that I would see so many words dedicated to such an argument. Especially on these forums!
Or maybe I should be the opposite of shocked at seeing in on these forums. I kinda bounce back and forth a lot lately...
sclpls
The play of games to come
Location: SF
To get back to the Overwatch videos, I do agree they compare unfavorably to the TF2 promo videos. Blizzard take their lore so self-seriously whereas Valve know their game universes are ridiculous, and write stuff with an appropriately humorous touch that, from my perspective at least, is much more effective at bringing these characters to life.
Ahh yay Danielle is back for an episode!
Saying that you hate anime isn't saying that you hate slasher movies, it's saying that you hate movies, full stop.
To be pedantic (but hopefully for a purpose), it's more like saying you hate AMERICAN movies than saying you hate ALL movies. And people DO say that, and often you can easily infer that they really mean something slightly more specific (like "hollywood movies", or "blockbuster hollywood movies").
People are just working with the words they know, and can't be expected to do otherwise. Nobody who isn't an enthusiast (or a Japanese speaker) is going to know terms like shounen or seinen. The word they know is anime.
Part of the problem seems to be that we insist on using the word at all. We don't have a word for "Indian movie", we call them "Indian movies". If somebody doesn't like Bollywood movies, they don't have to resort to saying they don't like "Indian movies" because the word they know ("Bollywood") thankfully means something more specific than that. Anime, when we use it in English, just means "Japanese animation" and it's weird that somehow we've gotten to a place where we're using a loan word that way.
I don't know. I'm regretting this conversation. Use "anime" as a catch-all term for whatever, I'm sure it'll be fine.
Yeah I'm sure we've all taken part in this same conversation many many times; I'm kinda over it too.
BigJKO
Totally agree with this. But, that said, I really enjoy watching the result of Blizzard's cinematic team's excellent technical skills and animation, ususally reserved for the house-style gritty, "realistic" stuff, going nuts on a more simple, stylish characters and world. They're obviously having a lot of fun animating the characters (you can tell these guys were just waiting for an opportunity to do all that smearing and squash-and-stretch) and rendering that simple style as beautifully as possible.
What a weird choice to make the Soldier 76 short be the one with only one character in it, considering how boring he is.
Those movies do look really really good, it must be said. I've only seen one (the Hanzo/Genji one) and the faces of the suited guard dudes getting knocked out were so good.
Hmm, i never liked the TF2 videos, though I can't exactly remember why.
Yeah, I agree, just in terms of animation quality they are incredible. The writing just doesn't work for me (which I suppose is true for pretty much all of my experience with Blizzard games anyway). Kinda the same with a lot of SC2 cutscenes. Incredible cinematic detail, dumb as bricks writing.
Just glad the fate of the universe isn't a stake, as well as not introducing ridiculous mythology ala SC2
THE TOOTHY VOID
Siphon grenade + Rich get Richer rune. When fully upgraded, the rune grants you infinite ammo if your armor is 75 or above. Siphon grenades recharge armor if your health is already topped up. I spent a large chunk of the final boss fight with the heavy assault rifle's micromissiles launching in an endless stream.
Given I was one of the people who listened and commented to Keyframes for several weeks, I'd hope you'd give me more credit than that? Or at least not insinuate I'm part of the reason the message boards are bad lately? I was explaining that, accurate or not, describing something as "anime" means something much more specific than just "dumb" or "over the top". That's it. Right or wrong, the reason I dedicated so many words is specifically so no one would think I was being dismissive of anime or people who like it.
I actually didn't know that and had to try it out. You only get armor from siphon grenades if you also have the Equipment Power rune equipped.
I guess my issue is that "anime" means a lot of things and that its generally accepted usage as a pejorative has transformed the term into a moving target that shifts with each individual's experience and opinion of the medium while still casting a chilling effect over discussion and reception of the medium itself. Something gets called "anime" to describe what's wrong with it: The Matrix gets called "anime" only if one doesn't like it, while no one's copping to the heavy influence of Paprika on Inception or Jungle Emperor Leo on Lion King. The bad stuff is foreign, the good stuff is innate.
It's also just a usage that badly lacks precision. For instance, I just watched a couple of Overwatch videos (which didn't suit me at all) and crossed out the elements on your list that I didn't notice:
The pared-down (yet still generously interpreted) version of this list of traits doesn't really make me think of anime, not even "anime" interpreted through the holy triad of Cowboy Bebop, Akira, and Dragonball. It makes me think of big-budget video games. However, we can't really critique or qualify a video game by describing it as a video game, so we describe it as something adjacent and hope that the overlap helps others to find our meaning. Like Dium said, I don't expect someone who's largely ignorant of the genre to use anything but the words they know to describe something, but it's a strange feeling to have someone functionally defending that ignorance when people try to complicate it.
Anyway, we're recording an episode of Key Frames where we discuss Natsuyuki Rendezvous, a josei supernatural romance the list for which looks like this:
I hated it anyway, because one member of the love triangle is a sack of human garbage and that makes the pacing beyond abysmal, but it's very different from the abovementioned "holy triad" and that's part of what we're trying to do with our podcast. Please tune in, everybody: http://www.keyframespodcast.com/
Codicier
Location: The North Wales Wilds
The problem is these shorthand terms are only really useful when you are actually talking about a work in the medium/genre the term applies to. Jake made a comment in this weeks show where he called Doom "a game ass game" and similarly I've heard Gorm call a show a "anime ass anime".
It's important when someone calls out the ridiculousness of a genre works use of well understood tropes that its clearly not being talked of as the totally of a medium and that you have both a audience and a speaker who have a affection for and understanding of a medium, and honestly i think Gorm and Twig are being to harsh on Patrick R because clearly he makes a distinction between his gut reaction to the term as a outsider and his knowledge that is not the entirety of it.
I've seen a similar thing happening in the last week or so in reviews of the Warcraft movie, now don't get me wrong the film has a butt load of flaws and problems but a good few critics have just used "video gameness" as a easy stick to beat it with rather than actually talk about it's very real failures in storytelling or cinematography.
I think the reaction to Chris using anime as a shorthand results in the same thing, it wasn't particularly terrible, it was just a little lazy and didn't actually inform us what he felt the problem with the videos was.
Now to talk about the Overwatch shorts! My instinct is to be similarly lazy and to say its like "dreamworks" (technically incredibly accomplished but with a overly self serious but sickly artificial sentimentality) does a "avengers" fight sequence (action centred far more around the showing off the combatants abilities rather than tension or drama).
Blizzard has a reputation for over polishing things but honestly that doesn't feel like the problem here, its simply just not good use of the limits of short films. Trying to world build and set up clear emotion character motivations in 5 minutes is a ambitious choice to put it kindly, shorts are instead often at their best when they concentrate on creating a self contained moment something the TF 2 shorts did exceptionally well.
my favourite of which remains
the truly strange thing is that their trailer for Tracer in Heroes of the storm actually gets allot of that stuff right
showing us her character and quirks rather than attempting to shoehorn a whole story in.
I insinuated no such thing!
And, c'mon, I could find tons of anime series or movies that have few or none of the things in your list. I could also find tons of non-anime series or movies (or games (or whatevers)) that have most or all of those qualities and yet are very obviously not at all inspired by anime - and many of which, in fact, existed before anime was even a big thing over here in the west.
I don't understand why it's even worth defending it! I'm not hugely upset about people using the word "anime" like this, as it's so common I kind of have to just let it slide in most cases (such as The Internet at Large), but I figured it'd be okay to bring it up here and essentially say "hey maybe don't please!" without a response essentially saying "hey them's the breaks kid!".
I also think it's silly to compare anime (a medium of entertainment from a specific region of the world) to a slasher films (a genre). I suppose you could argue "Japanese animation is a genre", but that's where I'd exit the argument, laughing silently to myself as words lose all meaning forever.
Sure, whatever. More than anything I just want this conversation to be over. I already stated exactly how I felt and then stated why I stated that.
There are some tropes that just show up a lot in anime more than other mediums. Lots of mediums have that. Like if I said "that's totally an adventure game" referring to something that was not literally an adventure game but relied on a bunch of overwrought lateral thinking constructs or too-cheeky-and-winky-and-self-aware-for-its-own-good writing and characters, people would jump down my throat and present a lot of one off examples of wonderful subtle art in the adventure game genre... but also my comparison would still be totally valid and descriptive shorthand because a ton ton ton of adventure games carry those tropes and give that genre its reputation. There's no need to defend anime.
Oops I was a page behind so ignore all that. Except the last part about letting go of the need to defend anime (as a person who spent what seems like a decade defending adventure games).
I'm not defending anime. People can like or dislike it all they want; that's their prerogative as human beings with opinions. I'm only trying to get people to stop using the word "anime" to describe "bad things". I don't think that's unreasonable.
Although if I'd known it was going to blow up into this weird controversial thing I would've just closed the thread without mentioning it!
I think saying people were using the word simply to mean "bad" (when I'm pretty sure people were using it as shorthand for some common, if negative, traits associated with anime) is reductive and unnecessarily defensive. People do that for a lot of things, positive and negative. But whatever you're right, sorry for continuing to talk about it.
Well, if it's any consolation, I feel the same way about most shorthand, positive or negative! But anime already has like The Worst reputation, and I think it is (sort of) undeserved, so in that sense I suppose I was/am embracing the spirit of defensiveness because I tire of seeing anime be the butt of the joke all the goshdang time. Less so around here, but you know, death by a thousand cuts, etc.