The actualization (energeia) of this thinking is the being of the forms.

This is a type of energeia.

The entelecheia is a continuous being-at-work (energeia) when something is doing its complete "work".

Where Aristotle treated the monad as a single entity made up of one substance (here as energeia).

Notions in the West of energeia, élan vital, or "vitalism" are purported to be similar.

The tradition and distinction behind this understanding is that creation is an activity of God (the task of energy or energeia).

Kinesis, translated as movement, motion, or in some contexts change, is also explained by Aristotle as a particular type of energeia.

Testament of Energeia Beroald curled his lip.

As discussed above, terms derived from dunamis and energeia have become parts of modern scientific vocabulary with a very different meaning from Aristotle's.

This dynamis begets energy (energeia).

This highest activity, Aristotle says, must be contemplation or speculative thinking (energeia ... theōrētikē).

The two words energeia and entelecheia were coined by Aristotle, and he stated that their meanings were intended to converge.

A sense perception like sight is in perfect activity (teleia energeia) when it is in its best conditions and directed at the best objects.

Happiness then, is an energeia, but virtue of character (often translated as "moral virtue") is made up of hexeis.

Sachs explains the convergence of energeia and entelecheia as follows, and uses the word actuality to describe the overlap between them:

A real distinction between the essence (ousia) and the energies (energeia) of God is a central principle of Eastern Orthodox theology.

The distinction is similar to that made about language by Wilhelm von Humboldt, between energeia (active doing) and ergon (the product of that doing).

Mattergy - from the Latin materia ("material") and the Greek energeia ("energy"): a "word for interchangeable matter and energy."

"If it be permissible to ask," said the Admiral; "hath all this that your highness hath been pleased to express to Testament of Energeia.

This was based largely upon Plotinus' reading of Plato, but also incorporated many Aristotelian concepts, including the Unmoved Mover as energeia.

Pleasure is an energeia of the human body and mind whereas happiness is more simply the energeia of a human being a human.

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).

In chapter 3 Aristotle applies to pleasure his theory of motion (kinēsis) as an energeia as explained in his Physics and Metaphysics.

This is an aspect of Aristotle's theory of four causes and specifically of formal cause (eidos, which Aristotle says is energeia) and final cause (telos).

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, or human happiness.