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By making excisionsin the text and by giving a somewhat violent interpretation to what was left, he attempted to obliterate this tendency. For the eternal can exist without the perishable, butnot conversely, and that is what priority in substance amounts to (cf.Δ.11, 1019a2). It is afirst principle, and hence is not derived from anything more basic.Aristotle flirts with the idea of distinguishing between differentsenses in which one thing can be a part of another (1034b33), butinstead proposes a different solution: to specify carefully the wholeof which the matter is allegedly a part. "This book, being at once treatise and monograph, demands a brief word of explanation.On the website "Theory and History of Ontology" (www.ontology.co)"Theory and History of Ontology" can also be read or downloaded as ebook:It does not seek to give a systematic account, but to analyse Aristotle's writings so as to discover in them the half obliterated traces ofhis mental progress. For those unfamiliar with the Greek alphabet, here are the relevant letters, and the confusing 'translation'of them into Roman numerals, which is found in translations of the Metaphysics but nowhere else:A panorama of current interpretations;Recently, the question of the Aristotle's philosophical development has been reopened. It is an occasionally useful (and rarely used) link-word in English. But the source of motion inboth cases—what Aristotle calls the “moving cause”of the coming to be—is the form. Anaccount of the being of anything that is, therefore, will ultimatelyhave to make some reference to substance. Hence, the science of beingqua being will involve an account of the central case ofbeings—substances. His pointseems to be that whereas bronze may be a part of a particular statue,neither that particular batch of bronze nor even bronze in generalenters into the essence of statue, since being made of bronze is nopart of what it is to be a statue. Primarily, this is a gain to thehistory of philosophical problems and origins.
Jaeger's 1912 study concentrated on the development of Aristotle's Metaphysics; in 1923, he furnished a comprehensive account of the wholeof Aristotle's growth, which revolutionized the study of the philosopher (Jaeger 1923; all references are to the 1948 second English edition except as noted).The main points of his thesis are familiar (though perhaps no longer familiar enough: see Code 1996). A substantialform, as a primary definable, is its own substance, for it isessentially predicated of itself alone. To each of these disciplines he entrusts well-defined areas as objects of research. “The bronze is part ofthe compound statue, but not of the statue spoken of as form”(1035a6).
Whether we are thinking of natural objects, such asplants and animals, or artifacts, such as houses, the requirements forgeneration are the same. Owing to the meagerness of the material the picture that we thus obtain is of course fragmentary; yet itsoutlines constitute a distinctly clearer view of Aristotle's intellectual nature and of the forces that inspired his thinking. The study of being qua being concerns the most general class of things, viz., everything that exists. The conclusion, it seems, is that Being is unlike anything one can ordinarily conceived of.Philosophy Stack Exchange is a question and answer site for those interested in the study of the fundamental nature of knowledge, reality, and existence.
By making excisionsin the text and by giving a somewhat violent interpretation to what was left, he attempted to obliterate this tendency. For the eternal can exist without the perishable, butnot conversely, and that is what priority in substance amounts to (cf.Δ.11, 1019a2). It is afirst principle, and hence is not derived from anything more basic.Aristotle flirts with the idea of distinguishing between differentsenses in which one thing can be a part of another (1034b33), butinstead proposes a different solution: to specify carefully the wholeof which the matter is allegedly a part. "This book, being at once treatise and monograph, demands a brief word of explanation.On the website "Theory and History of Ontology" (www.ontology.co)"Theory and History of Ontology" can also be read or downloaded as ebook:It does not seek to give a systematic account, but to analyse Aristotle's writings so as to discover in them the half obliterated traces ofhis mental progress. For those unfamiliar with the Greek alphabet, here are the relevant letters, and the confusing 'translation'of them into Roman numerals, which is found in translations of the Metaphysics but nowhere else:A panorama of current interpretations;Recently, the question of the Aristotle's philosophical development has been reopened. It is an occasionally useful (and rarely used) link-word in English. But the source of motion inboth cases—what Aristotle calls the “moving cause”of the coming to be—is the form. Anaccount of the being of anything that is, therefore, will ultimatelyhave to make some reference to substance. Hence, the science of beingqua being will involve an account of the central case ofbeings—substances. His pointseems to be that whereas bronze may be a part of a particular statue,neither that particular batch of bronze nor even bronze in generalenters into the essence of statue, since being made of bronze is nopart of what it is to be a statue. Primarily, this is a gain to thehistory of philosophical problems and origins.
Jaeger's 1912 study concentrated on the development of Aristotle's Metaphysics; in 1923, he furnished a comprehensive account of the wholeof Aristotle's growth, which revolutionized the study of the philosopher (Jaeger 1923; all references are to the 1948 second English edition except as noted).The main points of his thesis are familiar (though perhaps no longer familiar enough: see Code 1996). A substantialform, as a primary definable, is its own substance, for it isessentially predicated of itself alone. To each of these disciplines he entrusts well-defined areas as objects of research. “The bronze is part ofthe compound statue, but not of the statue spoken of as form”(1035a6).
Whether we are thinking of natural objects, such asplants and animals, or artifacts, such as houses, the requirements forgeneration are the same. Owing to the meagerness of the material the picture that we thus obtain is of course fragmentary; yet itsoutlines constitute a distinctly clearer view of Aristotle's intellectual nature and of the forces that inspired his thinking. The study of being qua being concerns the most general class of things, viz., everything that exists. The conclusion, it seems, is that Being is unlike anything one can ordinarily conceived of.Philosophy Stack Exchange is a question and answer site for those interested in the study of the fundamental nature of knowledge, reality, and existence.