By Alexander of Aphrodisias, William E. Dooley, Arthur Madigan
In Metaphysics 4 Aristotle discusses the character of metaphysics, the fundamental legislation of common sense, the falsity of subjectivism and the different sorts of ambiguity. the complete, transparent remark of Alexander of Aphrodisias in this vital booklet is right here translated into English via Arthur Madigan. Alexander is going via Aristotle's textual content virtually line by means of line, getting to the logical series of the arguments, noting locations the place Aristotle's phrases will undergo multiple interpretation and staining variation readings. He again 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 a complete
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Additional info for Alexander of Aphrodisias : on Aristotle metaphysics 2 & 3
He might too have recalled his own statement in his commentary on Book 1, where, combining two texts of Aristotle, he says, 'as if things themselves and the truth in them were showing men the way" (32,6). 50 148,16, kath'hoson ... aUtheia, an all but unintelligible statement. The attempt at translation transposes and interpolates the text to read: gnosis Ms [hekaston} ekhei tou ontos kath' hoson [ekhei tou ontos]. The whole sentence and its sequel would in fact make better sense if the present clause were simply excised, for it might well be a careless repetition of 14-15.
100 155,3, hupomenonton. A slight inaccuracy: a boy does not remain a boy when he has become an adolescent, nor the latter a youth when he has reached man's estate; cf. 19-20 below for a similar inaccuracy. Alexander means that the original subject persists throughout the stages of its development. 101 155,14, hekateron, lit. 'each of the two', but Aristotle gives a number of examples. Alexander is really thinking of the two types of change that the examples illustrate. He deals with the first type of change from this point to 156,22, with the second type from 156,24 to 157,27.
A reference to the Atomists, whose only principles were material, so that this is not really an instance of different kinds of cause. Asclepius gives the example of souls that are causes and infinite; each soul, presumably, would be of a different kind (op. cit. Hayduck 120,14). 65 150,20. W. Sharpies, Alexander of Aphrodisias on Fate, London 1983, 157, and R. Y. 1983,227 and ch. 20. 66 150,21, kaihoutos ... lambanonta, a clumsy way of stating the matter. Alexander means that if one supposes a temporal succession of events, he must in fact postulate an infinite series of causes, since the process has been going on eternally.
Alexander of Aphrodisias : on Aristotle metaphysics 2 & 3 by Alexander of Aphrodisias, William E. Dooley, Arthur Madigan