Book, Paragraph

  1  II, 1 |            before us the powers of thought. It is true that if there
  2  II, 3 |            follow the connexion of thought or because they regard it
  3 III, 1 |            subsequent free play of thought implies the solution of
  4 III, 1 |       object; for in so far as our thought is in difficulties, it is
  5 III, 2 |   demonstrative science, but it is thought that there is no demonstration
  6 III, 3 |            sounds consist that are thought to be elements and principles
  7 III, 3 |             but as it is, some are thought to be genera and others
  8 III, 3 |          genera and others are not thought to be so. Besides this,
  9 III, 3 |         genera of these things are thought to exist if any do). But
 10 III, 4 |         there will be no object of thought, but all things will be
 11 III, 4 |            and all the theologians thought only of what was plausible
 12 III, 4 |         Plato and the Pythagoreans thought being and unity were nothing
 13 III, 5 |     bounded by these; and they are thought to be capable of existing
 14 III, 5 |         and the earlier among them thought that substance and being
 15 III, 5 |          who were held to be wiser thought numbers were the first principles.
 16 III, 5 |          not exist, this change is thought to be accompanied by a process
 17  IV, 3 |      intelligible enough; for they thought that they alone were inquiring
 18  IV, 4 |         demonstration one might be thought to be begging the question,
 19  IV, 4 |        determining anything in our thought.~
 20  IV, 5 |       expressed argument but their thought that one has to meet. But
 21  IV, 5 |         and that the same thing is thought sweet by some when they
 22  IV, 5 |            or sane, these would be thought ill and mad, and not the
 23  IV, 5 |          of which there is more is thought.~A saying of Anaxagoras
 24  IV, 5 |            those who are bereft of thought have thoughts, though not
 25  IV, 5 |       truth of that which is, they thought, "that which is" was identical
 26  IV, 5 |        into the same river; for he thought one could not do it even
 27  IV, 6 |      thinks, man and that which is thought are the same, man will not
 28  IV, 6 |             but only that which is thought. And if each thing is to
 29   V, 1 |            element of a thing, and thought and will, and essence, and
 30   V, 3 |            unity and the point are thought by some to be first principles.
 31   V, 6 |           general those things the thought of whose essence is indivisible,
 32   V, 8 |           and in general number is thought by some to be of this nature;
 33   V, 9 |         and "musical Socrates" are thought to be the same; but "Socrates"
 34   V, 12|        even that which perishes is thought to be "capable" of perishing,
 35   V, 12|       suffer this; sometimes it is thought to be of this sort because
 36   V, 15|        thinkable" implies that the thought of it is possible, but the
 37   V, 15|            it is possible, but the thought is not relative to "that
 38   V, 15|            that of which it is the thought"; for we should then have
 39   V, 15|     because its genus, science, is thought to be a relative term. Further,
 40  VI, 1 |            same. Therefore, if all thought is either practical or productive
 41  VI, 4 |        were in itself false-but in thought; while with regard to simple
 42  VI, 4 |         truth do not exist even in thought—this being so, we must consider
 43  VI, 4 |          and the separation are in thought and not in the things, and
 44  VI, 4 |            the full sense (for the thought attaches or removes either
 45  VI, 4 |           is some affection of the thought, and both are related to
 46 VII, 2 |                     2~Substance is thought to belong most obviously
 47 VII, 3 |       universal and the genus, are thought to be the substance of each
 48 VII, 3 |     underlies a thing primarily is thought to be in the truest sense
 49 VII, 3 |    separability and "thisness" are thought to belong chiefly to substance.
 50 VII, 3 |           form and matter would be thought to be substance, rather
 51 VII, 4 |    substance, and one of these was thought to be the essence, we must
 52 VII, 4 |        will have it, for these are thought to imply not merely that
 53 VII, 6 |       substance; for each thing is thought to be not different from
 54 VII, 6 |         the two would be generally thought to be different, e.g. white
 55 VII, 6 |            e.g. white man would be thought to be different from the
 56 VII, 6 |          But perhaps this might be thought to follow, that the extreme
 57 VII, 6 |           but this is not actually thought to be the case.~But in the
 58 VII, 7 |          or from a faculty or from thought. Some of them happen also
 59 VII, 7 |          of the following train of thought:-since this is health, if
 60 VII, 7 |           as a house, the thing is thought to be produced from these
 61 VII, 10|            man. But the latter are thought to be prior; for in formula
 62 VII, 11|            hard to eliminate it in thought. E.g. the form of man is
 63 VII, 11|         abstraction.~Since this is thought to be possible, but it is
 64 VII, 12|            other; the genus is not thought to share in its differentiae (
 65 VII, 13|     reality. The universal also is thought by some to be in the fullest
 66 VII, 13|           any substance. But it is thought by all and was stated long
 67 VII, 15|          than one. But this is not thought possible-every Idea is thought
 68 VII, 15|     thought possible-every Idea is thought to be capable of being shared.~
 69 VII, 16|        even of the things that are thought to be substances, most are
 70 VIII, 1|        same argument that they are thought to be substances. And since
 71 VIII, 3|       thing, e.g. silver, is, they thought it possible actually to
 72 VIII, 6|         question will no longer be thought a difficulty. For this difficulty
 73  IX, 3 |   actuality in the strict sense is thought to be identical with movement.
 74  IX, 3 | non-existent things are objects of thought and desire, but not that
 75  IX, 6 |  understood, are thinking and have thought (while it is not true that
 76  IX, 6 |             or is thinking and has thought. The latter sort of process,
 77  IX, 7 |          that which as a result of thought comes to exist in complete
 78  IX, 8 |           as it.~This is why it is thought impossible to be a builder
 79  IX, 10|          the truth, while he whose thought is in a state contrary to
 80   X, 1 |            sort are the things the thought of which is one, i.e. those
 81   X, 1 |       which is one, i.e. those the thought of which is indivisible;
 82   X, 1 |            movement, in others the thought or the definition is indivisible.~
 83   X, 1 |            in place, or in form or thought"; or perhaps "to be whole
 84   X, 1 |          quantity. Now where it is thought impossible to take away
 85   X, 6 |           while knowledge might be thought to be the measure, and the
 86   X, 10|    themselves, so that it might be thought not to be necessary that
 87  XI, 1 |            things. But it might be thought that the science we seek
 88  XI, 2 |          we are to set up what are thought to be the most unchangeable
 89  XI, 8 |        depends on a combination in thought and is an affection of thought (
 90  XI, 8 |     thought and is an affection of thought (which is the reason why
 91  XI, 8 |         nature or as the result of thought. It is "luck" when one of
 92  XI, 8 |           purpose. And so luck and thought are concerned with the same
 93  XI, 8 |       purpose cannot exist without thought. The causes from which lucky
 94  XI, 9 |        these classes is that it is thought to be something indefinite,
 95  XI, 9 |         the reason why movement is thought to be indefinite is that
 96  XI, 9 |   necessity moved, and movement is thought to be an actuality, but
 97 XII, 4 |             and in the products of thought the form or its contrary,
 98 XII, 6 |            a difficulty; for it is thought that everything that acts
 99 XII, 7 |           desire and the object of thought move in this way; they move
100 XII, 7 |           objects of desire and of thought are the same. For the apparent
101 XII, 7 |            the starting-point. And thought is moved by the object of
102 XII, 7 |          is moved by the object of thought, and one of the two columns
103 XII, 7 |            in itself the object of thought; and in this, substance
104 XII, 7 |          in the fullest sense. And thought thinks on itself because
105 XII, 7 |            nature of the object of thought; for it becomes an object
106 XII, 7 |            it becomes an object of thought in coming into contact with
107 XII, 7 |      thinking its objects, so that thought and object of thought are
108 XII, 7 |         that thought and object of thought are the same. For that which
109 XII, 7 |            receiving the object of thought, i.e. the essence, is thought.
110 XII, 7 |      thought, i.e. the essence, is thought. But it is active when it
111 XII, 7 |           the divine element which thought seems to contain, and the
112 XII, 7 |          God; for the actuality of thought is life, and God is that
113 XII, 8 |       mathematicians say, that our thought may have some definite number
114 XII, 8 |          Jupiter and to Saturn, he thought two more spheres should
115 XII, 8 |            take it alone-that they thought the first substances to
116 XII, 9 |           The nature of the divine thought involves certain problems;
117 XII, 9 |        certain problems; for while thought is held to be the most divine
118 XII, 9 |        substance is the faculty of thought or the act of thinking,
119 XII, 9 |         movement. First, then, if "thought" is not the act of thinking
120 XII, 9 |            else more precious than thought, viz. that which is thought
121 XII, 9 |        thought, viz. that which is thought of. For both thinking and
122 XII, 9 |            thinking and the act of thought will belong even to one
123 XII, 9 |          of itself that the divine thought thinks (since it is the
124 XII, 9 |     Further, if thinking and being thought of are different, in respect
125 XII, 9 |            does goodness belong to thought? For to he an act of thinking
126 XII, 9 |    thinking and to he an object of thought are not the same thing.
127 XII, 9 |           the object. Since, then, thought and the object of thought
128 XII, 9 |          thought and the object of thought are not different in the
129 XII, 9 |        have not matter, the divine thought and its object will be the
130 XII, 9 |         one with the object of its thought.~A further question is left-whether
131 XII, 9 |           the object of the divine thought is composite; for if it
132 XII, 9 |         composite; for if it were, thought would change in passing
133 XII, 9 |            is indivisible-as human thought, or rather the thought of
134 XII, 9 |       human thought, or rather the thought of composite beings, is
135 XII, 9 |         throughout eternity is the thought which has itself for its
136 XIII, 2|            and again from those of thought; so that there will be various
137 XIII, 4|            so that if knowledge or thought is to have an object, there
138 XIII, 4|            and while they were few thought he would not be able to
139 XIII, 4|     according to the argument that thought has an object when the individual
140 XIII, 5|           they were, they might be thought to be causes, as white causes
141 XIII, 8|           said, the right angle is thought to be prior to the acute,
142 XIII, 9|            point —and the point is thought by them to be not 1 but
143 XIII, 9|         with sensible things. They thought that the particulars in
144 XIII, 9|        individuals; and in this he thought rightly, in not separating
145 XIV, 2 |            obsolete form. For they thought that all things that are
146 XIV, 2 |            that are not are."~They thought it necessary to prove that
147 XIV, 4 |          the good itself; but they thought its substance lay mainly