By Alexander of Aphrodisias, William E. Dooley, Arthur Madigan
In Metaphysics 4 Aristotle discusses the character of metaphysics, the elemental legislation of common sense, the falsity of subjectivism and the differing kinds of ambiguity. the whole, transparent statement of Alexander of Aphrodisias in this vital ebook is right here translated into English by means of Arthur Madigan. Alexander is going via Aristotle's textual content essentially line via line, getting to the logical series of the arguments, noting areas the place Aristotle's phrases will undergo multiple interpretation and staining version readings. He time and again cross-refers to the De Interpretatione, Analytics, Physics and different works of Aristotle, therefore putting Metaphysics 4 within the content material of Aristotle's philosophy as an entire
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Extra info for Alexander of Aphrodisias : on Aristotle metaphysics 2 & 3
Now he proves in turn that the causes as a series cannot proceed downwards ad infinitum either, with a beginning of the causes and some first cause [above],-so that every effect (aitiaton) would itself be in turn cause of another thing different in kind from those already generated. [This qualification is necessary], for if the [process] were such that what comes to be were again the same [kind of] thing as those produced before it, it would turn back on 10 itself88 and the causes as a series would not proceed downwards ad infinitum, since things that are of the same land have causes that are the same in kind.
Cit. 160, n. 33). 148,27-9. Alexander seems to be proving idem per idem because the middle term in the argument, being, is only implied, not expressed. Eternal things are true because of their eternal being; therefore their causes, which have a higher degree of being, must also have a higher degree of truth. This connection is spelled out in what follows. 68 148,32-149,1. As this text is quoted above (146,22), it has aUthesteron, adopted by Jaeger on the authority of Alexander, rather then the alethestaton that appears here.
Epistem&, the perfect form of knowledge, is to absolute being as amathia, total ignorance, is to absolute not-being. The objection is of course that one who does not possess scientific knowledge is not a complete ignoramus; he does know Translation 41 be from another in this way come to be from that which is intermediate between what already exists and what does not exist. 994a30 On the other hand, [coming from something] as water comes from air involves the perishing of the other thing. Aristotle now turns  to the second of the senses [of 'come to be from something'] that he has distinguished; he gives109 as an example of this [type of change] the way in which water comes to be from air.