Answering Parmenides and Heraclitus.

	What is change?
		A.  First, we have to ask what is it that we know.
(being  i.e. we know that things are but that they also become -- or change)

So how DO we account for being and becoming?  Is there anything permanent, or not?

We know being but not being per se through our senses; the senses tell us that a thing is.  This kind of sensorial knowledge is limited to material being.

	It is material being that we know first.  So for there to be sensorial knowledge, there must be being to know but there must also be something else: the intellect.  Two rocks can perform the act of being, in close proximity to one another, for centuries and never know a thing.  More on that when we get to Goedel's theorem,  

	So we know being, but how does the intellect grasp and make sense of becoming - change?

	Heraclitus denied permanence
	Parmenides denied change

		Moderns remain confused!  "All of the current.." p. 41 sbs

How do we who are not modern account for change (motion)? Following Aquinas:

Example: Statue

	1. What is involved in a lump of marble or bronze becoming (changing into) a statue?

		Matter
		Form
		Cause
		   efficient
		   final

	2.  What comes before change?

		A. Being  with potential for the change - the bronze or marble lump is an actual lump with the potential of becoming the stature.  
			Does every kind of matter have the potential to become a statue?

		B Some Definitions:

			Being --the first thing we know
				noun form - anything that "be's" - that "is", that exists.  Latin: ens (invented by the Scholastics)
				verb form - the act of existing: to be.  Latin esse

			Matter	
				For the physicist, "any substance which has mass, and occupies space."
				For the Thomist, matter is generally that part of a form-matter composite that has the potential to become something 					else, that is, to lose its current form and take on another.

			Prime Matter
				Kicking us up a notch in abstraction: prime matter is pure material potentiality, material potentiality conceived without 					the act of any specific thing or things as the capacity to become any other kind of material substance given the 					right sequence of causality.

			Form
				The correlative of a material being by which it actually exists as distance from what it may become. (lump may become a stature, statue may become a lump or pile of dust).

						HOWEVER, do not confuse form with "shape" which is only one manifestation of form. CF green apple/red apple.
				Substantial Form aka substance - that which actually is in what exists by itself (ex: the geometric shape of the statue)
				Accidental Form  aka accident - that which exists in a substance (ex - green or red in an apple)
		         Change
				Actuality of a potential.  
		         Act/Actuality  - The actuality of a thing is that which it is at a given moment without respect to that which it may become.  [sbs -"The act of existing is the most primitive, the most primary, action in that all other actions come from the act of existing,from things that are as they are.   "Act" is an expression of the verb form of being; it is what "be's" in "being". A thing "is" to the degree that it is "in act."  For example, the shape of an apple is part of the actuality of the apple.

		      Potential/ potentiality - in general, the capacity of a being to become.

	3. Four Types of Changes

		Changes in substantial form - Vide Supra: the lump of matter becomes statue
				 Keeps it's matter but changed the substantial form [substantial form = essence=that which actually is in that which exists by itself, aka "essence"].
		Changes in accidental form -  Vide supra: a green apple, becomes a red apple 
				[Keeps it's but but changed the accidental form [accidental form = accident, that which exists in a substance]
				
		Other, more complicated changes  - the red apple gets eaten and becomes a part of the eater 
			Substantial form was lost and prime matter was activated by the substantial form of the eater.

		Changes - the red apple falls to the ground and rots.
			Substantial form is lost and replaced by the substantial form of the inorganic substance (or substances) that is a rotten apple.

					Note philosophical definition of "inorganic"

		Matter unchanged
			Substantial Form changed
			Accidental Form changed	

		(Prime) matter lost
			(two instances) Substantial form activated by new substantial form
			
ACCIDENTS:
	An accident is that which cannot exist in itself, but must exist in a substance.

	Also called "properties" or "accidental form"
	Nine categories of accidents:

		Quantity 
		Quality
		Relation
		Action
		Reception
		Place
		Orientation
		Environment
		Time

THINKING ABSTRACTLY

The Internal Senses:

	Unifying sense
	Sense memory
	Evaluative sense
	Appetitive power
			
NOTE: Internal Senses enable the imagination to create images from memories and both aids (IMHO) and  works against abstract thinking.

Abstract thinking: from Latin ab trahere - to draw away from.  In abstract thinking the mind forms ideas, or concepts, which puts the intellect in contact with the general (dog) rather than the particular (Fido).  Concepts, i.e. ideas are the distinguishing mark of intellectual knowledege.
Modern use of images and sensorial faculties impedes abstract thinking.
Concepts/ideas are in contrast to the phantasm which unites the mind with the particular and are associated with sensorial knowledge.

Sensorial knowledge is good but for the human being (the rational soul), it is a lower kind of knowledge, necessary for but  transcended by intellectual knowledge.

Intellectual knowledge is acquired through abstract thinking and correct reasoning from self-evident principles.

Parmenides actually was the first to understand the first principle of knowledge, which is that a thing cannot be and not be at the same time and in the same way.