energeia वाक्य

As discussed above, terms derived from " dunamis " and " energeia " have become parts of modern scientific vocabulary with a very different meaning from Aristotle's.
In fact, the Greek word " energeia ", and its various forms, appears over 30 times in the new Testament, yet it is not translated as " energy " even once in most popular English translations.
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.
Greek for end in this sense is theory of four causes and specifically of formal cause ( " eidos ", which Aristotle says is " energeia " ) and final cause ( " telos " ).
Aristotle emphasized the importance of developing excellence ( virtue ) of character ( Greek " ethik aret " ), as the way to achieve what is finally more important, excellent conduct ( Greek " energeia " ).

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.
In perhaps the most important case, Aristotle contrasted " hexis " with " energeia " ( in the sense of activity or operation ) at Nicomachean Ethics I . viii . 1098b33 and Eudemian Ethics II . i . 1218b.
"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 " ).
Life is an activity ( " energeia " ) made up of many activities such as music, thinking and contemplation, and pleasure brings the above-mentioned extra completion to each of these, bringing fulfillment and making life worthy of choice.
Secondly, according to Aristotle's way of analyzing causation, a good or bad thing can either be an activity ( " being at work ", " energeia " ), or else a stable disposition ( " hexis " ).