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| Alphabetical [« »] making 24 makings 2 male 8 man 351 man-himself 9 man-in-himself 1 man-one 1 | Frequency [« »] 365 has 358 with 352 e.g. 351 man 337 something 325 number 319 an | Aristotle Metaphysics IntraText - Concordances man |
Book, Paragraph
1 I, 1 | The animals other than man live by appearances and 2 I, 1 | physician does not cure man, except in an incidental 3 I, 1 | name, who happens to be a man. If, then, a man has the 4 I, 1 | to be a man. If, then, a man has the theory without the 5 II, 2 | form an endless series (man for instance being acted 6 II, 2 | but either (i) as the man comes from the boy, by the 7 II, 2 | comes from water. By "as the man comes from the boy" we mean " 8 II, 2 | not; for the learner is a man of science in the making, 9 II, 2 | say that from a learner a man of science is being made); 10 II, 2 | boy does not come from the man (for it is not that which 11 II, 2 | the world; the reasonable man, at least, always acts for 12 III, 1 | they have to go; besides, a man does not otherwise know 13 III, 1 | end is not clear to such a man, while to him who has first 14 III, 1 | genera, e.g. is animal or man the first principle and 15 III, 3 | divisible into species for man is not the genus of individual 16 III, 4 | cannot be the same. Even the man whom one might suppose to 17 III, 6 | several animals-himself and "man" and "animal", if each of 18 IV, 2 | strengthen our case); for "one man" and "man" are the same 19 IV, 2 | case); for "one man" and "man" are the same thing, and 20 IV, 2 | thing, and so are "existent man" and "man", and the doubling 21 IV, 2 | are "existent man" and "man", and the doubling of the 22 IV, 2 | doubling of the words in "one man and one existent man" does 23 IV, 2 | one man and one existent man" does not express anything 24 IV, 2 | similarly "one existent man" adds nothing to "existent 25 IV, 2 | adds nothing to "existent man", and that it is obvious 26 IV, 3 | Heraclitus says. For what a man says, he does not necessarily 27 IV, 3 | impossible for the same man at the same time to believe 28 IV, 3 | and not to be; for if a man were mistaken on this point 29 IV, 4 | cannot do so. For such a man, as such, is from the start 30 IV, 4 | he means nothing, such a man will not be capable of reasoning, 31 IV, 4 | and not so". Again, if "man" has one meaning, let this 32 IV, 4 | meaning I understand this:-if "man" means "X", then if A is 33 IV, 4 | means "X", then if A is a man "X" will be what "being 34 IV, 4 | X" will be what "being a man" means for him. (It makes 35 IV, 4 | instance, we might say that "man" has not one meaning but 36 IV, 4 | impossible, then, that "being a man" should mean precisely " 37 IV, 4 | mean precisely "not being a man", if "man" not only signifies 38 IV, 4 | precisely "not being a man", if "man" not only signifies something 39 IV, 4 | musical" and "white" and "man" would have had one significance, 40 IV, 4 | as if one whom we call "man", others were to call "not-man"; 41 IV, 4 | same time be and not be a man in name, but whether it 42 IV, 4 | it can in fact. Now if "man" and "not-man" mean nothing 43 IV, 4 | obviously "not being a man" will mean nothing different 44 IV, 4 | different from "being a man"; so that "being a man" 45 IV, 4 | a man"; so that "being a man" will be "not being a man"; 46 IV, 4 | man" will be "not being a man"; for they will be one. 47 IV, 4 | is one. And if "being a man" and "being a not-man" are 48 IV, 4 | of anything that it is a man, it must be a two-footed 49 IV, 4 | animal (for this was what "man" meant); and if this is 50 IV, 4 | say the same thing is a man and is not a man.~The same 51 IV, 4 | thing is a man and is not a man.~The same account holds 52 IV, 4 | with regard to "not being a man", for "being a man" and " 53 IV, 4 | being a man", for "being a man" and "being a not-man" mean 54 IV, 4 | being white" and "being a man" are different; for the 55 IV, 4 | one and the same thing as "man", again we shall say the 56 IV, 4 | thing from being both a man and white and countless 57 IV, 4 | true to say that this is a man, our opponent must give 58 IV, 4 | thing is a thousand times a man and a not-man, he must not, 59 IV, 4 | question whether this is a man, add that it is also at 60 IV, 4 | as "being essentially a man" or "an animal". For if 61 IV, 4 | as "being essentially a man" this will not be "being 62 IV, 4 | not-man" or "not being a man" (yet these are negations 63 IV, 4 | its being essentially a man is to be the same as either 64 IV, 4 | essentially not being a man, then its essence will be 65 IV, 4 | accident-"white" is accidental to man, because though he is white, 66 IV, 4 | because both are accidental to man. But (2) Socrates is musical, 67 IV, 4 | a trireme, a wall, and a man, if of everything it is 68 IV, 4 | any one thinks that the man is not a trireme, evidently 69 IV, 4 | if it is true to say of a man that he is not a man, evidently 70 IV, 4 | of a man that he is not a man, evidently it is also true 71 IV, 4 | is true that a thing is a man and a not-man, evidently 72 IV, 4 | also it will be neither a man nor a not-man. For to the 73 IV, 4 | has been already said, and man and God and trireme and 74 IV, 4 | position. For why does a man walk to Megara and not stay 75 IV, 4 | judge one thing to be a man and another to be not-a-man, 76 IV, 4 | drink water or to see a man, he proceeds to aim at these 77 IV, 4 | same thing were alike a man and not-a-man. But, as was 78 IV, 4 | about the truth, as a sick man should be more anxious about 79 IV, 4 | in comparison with the man who knows, not in a healthy 80 IV, 5 | and that of the ignorant man are not equally weighty, 81 IV, 5 | on the question whether a man will get well or not.-And 82 IV, 6 | the judge of the healthy man, and in general who is likely 83 IV, 6 | always the same to the same man, but often have contrary 84 IV, 6 | true, but true for this man. And as has been said before, 85 IV, 6 | relation to that which thinks, man and that which is thought 86 IV, 6 | is thought are the same, man will not be that which thinks, 87 IV, 7 | as that which is neither man nor horse is between man 88 IV, 7 | man nor horse is between man and horse. (a) If it were 89 IV, 7 | it will be possible for a man to say what is neither true 90 IV, 7 | different.-Again, when a man, on being asked whether 91 V, 2 | physician" and "the professional man" are causes of health, and 92 V, 2 | cause are also causes, e.g. "man"-or in general "animal"- 93 V, 2 | because Polyclitus is a man, and man is an animal. Of 94 V, 2 | Polyclitus is a man, and man is an animal. Of accidental 95 V, 2 | not only "Polyclitus" or "man". But besides all these 96 V, 2 | causes, e.g. this particular man who is healing, with this 97 V, 2 | healing, with this particular man who is recovering health, 98 V, 5 | cured of disease, and a man’s sailing to Aegina is necessary 99 V, 6 | name, e.g. if one says that man is the same as "musical 100 V, 6 | is the same as "musical man"; for this is either because " 101 V, 6 | musical" is an accident of man, which is one substance, 102 V, 6 | differentiae is one (e.g. horse, man, and dog form a unity, because 103 V, 6 | are indistinguishable qua man, they are one kind of man; 104 V, 6 | man, they are one kind of man; if qua animal, one kind 105 V, 7 | doer is musical", and "the man is musical", and "the musician 106 V, 7 | and "the musician is a man", just as we say "the musician 107 V, 7 | mentioned; for when we say "the man is musical" and "the musician 108 V, 7 | and "the musician is a man", or "he who is pale is 109 V, 7 | while "the musical is a man" means that "musical" is 110 V, 7 | musical" is an accident of a man. (In this sense, too, the 111 V, 7 | difference between "the man is recovering" and "the 112 V, 7 | is recovering" and "the man recovers", nor between " 113 V, 7 | recovers", nor between "the man is walking or cutting" and " 114 V, 7 | walking or cutting" and "the man walks" or "cuts"; and similarly 115 V, 9 | of the same thing, and "a man" and "musical" because the 116 V, 9 | and "the musical" is "a man" because it is an accident 117 V, 9 | it is an accident of the man. (The complex entity is 118 V, 9 | same as it; for both "the man" and "the musical" are said 119 V, 9 | the same as "the musical man", and this the same as they.) 120 V, 9 | not true to say that every man is the same as "the musical" ( 121 V, 9 | Socrates" as we say "every man".~Some things are said to 122 V, 10 | species of the genus (e.g. man and horse are indivisible 123 V, 11 | the boy is prior to the man); and the prime mover also 124 V, 11 | in the chorus the second man is prior to the third, and 125 V, 11 | e.g. "musical" to "musical man", for the definition cannot 126 V, 12 | a potency, may be in the man healed, but not in him qua 127 V, 12 | should call a boy and a man and a eunuch "incapable 128 V, 12 | contrary is false, e.g. that a man should be seated is possible; 129 V, 14 | differentia of the essence, e.g. man is an animal of a certain 130 V, 15 | relative by accident; e.g. a man is relative because he happens 131 V, 18 | that in virtue of which a man is good is the good itself, ( 132 V, 18 | virtue of itself, and a man is alive in virtue of himself; 133 V, 18 | resides, is a part of the man.-(4) That which has no cause 134 V, 18 | cause other than itself; man has more than one cause— 135 V, 18 | animal, two-footed—but yet man is man in virtue of himself.-( 136 V, 18 | two-footed—but yet man is man in virtue of himself.-(5) 137 V, 22 | has it not; e.g. a blind man and a mole are in different 138 V, 22 | for it is not the one-eyed man but he who is sightless 139 V, 22 | blind. This is why not every man is "good" or "bad", "just" 140 V, 23 | fever is said to have a man, and tyrants to have their 141 V, 24 | form from its part, e.g. man from "two-footed" and syllable 142 V, 26 | and by all of them, e.g. man, horse, god, being severally 143 V, 27 | projecting part is removed, and a man is mutilated not if the 144 V, 29 | senses, but (3) a false man is one who is ready at and 145 V, 29 | the Hippias that the same man is false and true is misleading. 146 V, 29 | who can deceive (i.e. the man who knows and is wise); 147 V, 29 | result of induction-for a man who limps willingly is better 148 V, 29 | mimicking a limp", for if the man were lame willingly, he 149 V, 30 | finding of treasure-is for the man who dug the hole an accident; 150 V, 30 | after the other, nor, if a man plants, does he usually 151 V, 30 | treasure. And a musical man might be pale; but since 152 V, 30 | Aegina was an accident for a man, if he went not in order 153 VI, 2 | it is an accident that a man is pale (for this is neither 154 VI, 2 | exist; for instance a pale man is not always nor for the 155 VI, 3 | come to the present. This man, then, will die by violence, 156 VII, 1 | cubits long or that it is a man; but when we say what it 157 VII, 1 | three cubits long", but "a man" or "a ‘god". And all other 158 VII, 1 | know what it is, e.g. what man is or what fire is, rather 159 VII, 4 | an essence, e.g. "white man". Let the compound be denoted 160 VII, 4 | state the formula of white man; the other because in the 161 VII, 4 | if "cloak" meant "white man", and one were to define 162 VII, 4 | define cloak as white; white man is white indeed, but its 163 VII, 4 | some "this" is, e.g. white man is not precisely what some " 164 VII, 4 | definition even of white man, but not in the sense in 165 VII, 5 | whiteness does to Callias, or to man (because Callias, who happens 166 VII, 5 | Callias, who happens to be a man, is white), but as "male" 167 VII, 5 | be explained apart from man, but not female apart from 168 VII, 6 | be different, e.g. white man would be thought to be different 169 VII, 6 | from the essence of white man. For if they are the same, 170 VII, 6 | the same, the essence of man and that of white man are 171 VII, 6 | of man and that of white man are also the same; for a 172 VII, 6 | are also the same; for a man and a white man are the 173 VII, 6 | same; for a man and a white man are the same thing, as people 174 VII, 6 | that the essence of white man and that of man would be 175 VII, 6 | of white man and that of man would be also the same. 176 VII, 6 | white is not the same as the man or the white man, but it 177 VII, 6 | as the man or the white man, but it is the same as the 178 VII, 7 | which they come to be is a man or a plant or one of the 179 VII, 7 | another individual); for man begets man.~Thus, then, 180 VII, 7 | individual); for man begets man.~Thus, then, are natural 181 VII, 7 | starts the making, for the man who makes by art, as in 182 VII, 7 | but golden. And a healthy man is not said to be that from 183 VII, 7 | becomes healthy is both a man and an invalid), it is said 184 VII, 7 | invalid rather than from a man that a healthy subject is 185 VII, 7 | an invalid, but to be a man, and the man is said to 186 VII, 7 | but to be a man, and the man is said to be healthy. But 187 VII, 7 | former case the healthy man is produced from an invalid. 188 VII, 8 | this brazen sphere", but man and animal to "brazen sphere" 189 VII, 8 | of natural products (for man begets man), unless something 190 VII, 8 | products (for man begets man), unless something happens 191 VII, 9 | also can be produced by a "man"-unless the offspring be 192 VII, 10 | angle and finger to the man. But the latter are thought 193 VII, 10 | into its halves, or the man into bones and muscles and 194 VII, 10 | such and such a part of a man". Therefore the parts which 195 VII, 10 | two has this quality. But man and horse and terms which 196 VII, 11 | thought. E.g. the form of man is always found in flesh 197 VII, 11 | are matter; but because man is not found also in other 198 VII, 11 | as flesh and bones are to man, and bronze or stone to 199 VII, 11 | and makes one suppose that man can possibly exist without 200 VII, 11 | state that is a part of man, but only when it can fulfil 201 VII, 11 | the body is matter, and man or animal is the compound 202 VII, 11 | substance-e.g. in the case of man the formula of the soul - , 203 VII, 12 | instance, in the case of man, "two-footed animal"; for 204 VII, 12 | let this be the formula of man. Why, then, is this one, 205 VII, 12 | two-footed"? For in the case of "man" and "pale" there is a plurality 206 VII, 12 | belong and the subject, man, has a certain attribute; 207 VII, 12 | produced and we have "the pale man". In the present case, on 208 VII, 12 | differentiae present in man are many, e.g. endowed with 209 VII, 12 | definitions, e.g. of that of man, saying "animal which is 210 VII, 13 | animal" can be present in "man" and "horse". Then clearly 211 VII, 13 | substance of something, as "man" is the substance of the 212 VII, 13 | substance of the individual man in whom it is present, so 213 VII, 13 | in general it follows, if man and such things are substance, 214 VII, 13 | and especially the "third man".~The conclusion is evident 215 VII, 14 | animal" is present in "man" and "horse", it is either 216 VII, 14 | therefore "animal", as well as "man", must be of this sort.~ 217 VII, 14 | in "the horse" and in "man" is one and the same, as 218 VII, 14 | is not by accident that "man" has "animal" for one of 219 VII, 14 | would be an element in "man", i.e. would be the genus 220 VII, 14 | i.e. would be the genus of man. And further, (ii) all the 221 VII, 14 | all the elements of which "man" is composed will be Ideas. 222 VII, 15 | can also exist apart, if "man" can exist apart. For either 223 VII, 17 | inquire why the musical man is a musical man, is either 224 VII, 17 | musical man is a musical man, is either to inquire—as 225 VII, 17 | as we have said why the man is musical, or it is something 226 VII, 17 | such questions as why the man is man, or the musician 227 VII, 17 | questions as why the man is man, or the musician musical’, 228 VII, 17 | But we can inquire why man is an animal of such and 229 VII, 17 | inquiring why he who is a man is a man. We are inquiring, 230 VII, 17 | why he who is a man is a man. We are inquiring, then, 231 VII, 17 | e.g. when we inquire "what man is"), because we do not 232 VII, 17 | body having this form, a man? Therefore what we seek 233 VIII, 3 | are the same, but "to be man" and "man" are not the same, 234 VIII, 3 | same, but "to be man" and "man" are not the same, unless 235 VIII, 3 | bare soul is to be called man; and thus on one interpretation 236 VIII, 3 | constituted by the former. Nor is man animal + biped, but there 237 VIII, 4 | is the material cause of man? Shall we say "the menstrual 238 VIII, 5 | different senses that a pale man comes from a dark man, and 239 VIII, 5 | pale man comes from a dark man, and pale comes from dark. 240 VIII, 5 | from it), and why a living man is not said to be potentially 241 VIII, 6 | What then, is it that makes man one; why is he one and not 242 VIII, 6 | those Forms themselves the man, so that men would exist 243 VIII, 6 | by participation not in man, nor in-one Form, but in 244 VIII, 6 | and biped, and in general man would be not one but more 245 IX, 1 | heat and the other in the man who can build. And so, in 246 IX, 2 | only cold, the scientific man produces both the contrary 247 IX, 3 | clear that on this view a man will not be a builder unless 248 IX, 3 | that lasts for ever), a man will not have the art when 249 IX, 6 | out, and we call even the man who is not studying a man 250 IX, 6 | man who is not studying a man of science, if he is capable 251 IX, 7 | E.g. is earth potentially a man? No-but rather when it has 252 IX, 7 | is not yet potentially a man; for it must be deposited 253 IX, 7 | is already potentially a man; while in the former state 254 IX, 7 | modifications is, e.g. a man, i.e. a body and a soul, 255 IX, 7 | but "musical", and the man is not "paleness" but "pale", 256 IX, 8 | that to this particular man who now exists actually 257 IX, 8 | which are potentially a man and corn and seeing, but 258 IX, 8 | actually existing thing, e.g. man from man, musician by musician; 259 IX, 8 | existing thing, e.g. man from man, musician by musician; there 260 IX, 8 | in substantiality (e.g. man is prior to boy and human 261 X, 1 | us. But Protagoras says "man is the measure of all things", 262 X, 1 | as if he had said "the man who knows" or "the man who 263 X, 1 | the man who knows" or "the man who perceives"; and these 264 X, 2 | being is); that in "one man" nothing more is predicated 265 X, 2 | more is predicated than in "man" (just as being is nothing 266 X, 5 | not ask "whether it is a man or white"), unless we are 267 X, 8 | a horse and the other a man. This difference, then, 268 X, 9 | woman does not differ from man in species, when female 269 X, 9 | one. And so paleness in a man, or darkness, does not make 270 X, 9 | species between the pale man and the dark man, not even 271 X, 9 | the pale man and the dark man, not even if each of them 272 X, 9 | denoted by one word. For man is here being considered 273 X, 9 | individual men species of man, though the flesh and the 274 X, 9 | the bones of which this man and that man consist are 275 X, 9 | which this man and that man consist are other. The concrete 276 X, 9 | definition + matter, the pale man, then, is so also, because 277 X, 9 | individual Callias that is pale; man, then, is pale only incidentally. 278 X, 9 | this horse other than this man in species, although their 279 X, 9 | contrariety also between pale man and dark horse, and it is 280 X, 10 | it is a universal (e.g. man can be both pale and dark), 281 X, 10 | still be both; for the same man can be, though not at the 282 X, 10 | some maintain, for then one man would be perishable and 283 XI, 1 | but there is not a third man or horse besides the ideal 284 XI, 3 | infima species. if the just man is "by virtue of some permanent 285 XI, 3 | to the laws", the unjust man will not in every case have 286 XI, 5 | thesis be demonstrated to the man who asserts that opposite 287 XI, 5 | the negation, he who says "man" will be no more right than 288 XI, 5 | also that in saying the man is not a horse one would 289 XI, 5 | than in saying he is not a man, so that one will also be 290 XI, 5 | that the same person is a man and a horse, or any other 291 XI, 6 | mentioned; he said that man is the measure of all things, 292 XI, 6 | that which seems to each man also assuredly is. If this 293 XI, 6 | that which appears to each man is the measure. This difficulty 294 XI, 11 | the not-white might be a man; but that which is not a 295 XI, 12 | the subject moved, as a man is moved because he changes 296 XI, 12 | form of existence (e.g. a man from disease into health). 297 XII, 3 | in the thing itself (for man begets man), and the other 298 XII, 3 | thing itself (for man begets man), and the other causes are 299 XII, 3 | their effects. For when a man is healthy, then health 300 XII, 3 | existence of the Ideas. For man is begotten by man, a given 301 XII, 3 | For man is begotten by man, a given man by an individual 302 XII, 3 | begotten by man, a given man by an individual father; 303 XII, 4 | of natural things is-for man, for instance, man, and 304 XII, 4 | is-for man, for instance, man, and in the products of 305 XII, 4 | the form of the house, and man begets man; further, besides 306 XII, 4 | the house, and man begets man; further, besides these 307 XII, 5 | potentially, e.g. wine or flesh or man does so. (And these too 308 XII, 5 | different; e.g. the cause of man is (1) the elements in man ( 309 XII, 5 | man is (1) the elements in man (viz. fire and earth as 310 XII, 5 | nor form nor privation of man nor of the same species 311 XII, 5 | the individuals. For while man is the originative principle 312 XII, 5 | originative principle of man universally, there is no 313 XII, 5 | universally, there is no universal man, but Peleus is the originative 314 XII, 7 | before the seed there is a man,-not the man produced from 315 XII, 7 | there is a man,-not the man produced from the seed, 316 XII, 8 | definition, e.g. that of man, applies to many things, 317 XIII, 2 | pale is prior to the pale man in definition, but not in 318 XIII, 2 | concrete thing I mean the pale man. Therefore it is plain that 319 XIII, 2 | that we speak of the pale man.~It has, then, been sufficiently 320 XIII, 3 | object qua healthy, with man if qua man:-so too is it 321 XIII, 3 | healthy, with man if qua man:-so too is it with geometry; 322 XIII, 3 | and the geometer do. For a man qua man is one indivisible 323 XIII, 3 | geometer do. For a man qua man is one indivisible thing; 324 XIII, 3 | any attribute belongs to a man qua indivisible. But the 325 XIII, 3 | geometer treats him neither qua man nor qua indivisible, but 326 XIII, 4 | and it was almost as if a man wished to count certain 327 XIII, 4 | others introduce the "third man".~And in general the arguments 328 XIII, 4 | Callias and a piece of wood a "man", without observing any 329 XIII, 5 | Socrates exists or not, a man like Socrates might come 330 XIII, 5 | man-himself", will be Forms of man. Again, the Forms are patterns 331 XIII, 7 | sharing in the other, as "pale man" is different from "pale" 332 XIII, 7 | different from "pale" and "man" (for it shares in these), 333 XIII, 7 | differentia of the other, as "man" is different from "animal" 334 XIII, 7 | for what reason will the man who alleges that they are 335 XIII, 7 | the good and the bad, or a man and a horse; but those who 336 XIII, 8 | of "horse" or of "white", man will be a part of horse, 337 XIII, 8 | will be a part of horse, if man is It is paradoxical also 338 XIII, 10| right angles, nor that this man is an animal, unless every 339 XIII, 10| an animal, unless every man is an animal.~But if the 340 XIV, 1 | and if they are men, "man". If they are a man, a horse, 341 XIV, 1 | men, "man". If they are a man, a horse, and a god, the 342 XIV, 1 | beings. If the things are "man" and "pale" and "walking", 343 XIV, 2 | being" has; and "not being a man" means not being a certain 344 XIV, 2 | that generation proceeds, man from that which is not man 345 XIV, 2 | man from that which is not man but potentially man, and 346 XIV, 2 | not man but potentially man, and white from that which 347 XIV, 4 | species of good. But let a man assume Ideas of anything 348 XIV, 5 | are complete; for it is a man that produces a man, and 349 XIV, 5 | is a man that produces a man, and the seed is not first.~ 350 XIV, 5 | number of what (e.g. one of man and another of horse), viz. 351 XIV, 5 | ratio of numbers, and so is man and everything else? But