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| Alphabetical [« »] thing 554 thing-and 1 thing-itself 1 things 893 things-it 1 things-the 1 things-themselves 1 | Frequency [« »] 1187 or 1013 this 926 if 893 things 881 as 682 we 664 there | Aristotle Metaphysics IntraText - Concordances things |
Book, Paragraph
1 I, 1 | many differences between things.~By nature animals are born 2 II, 1 | true about the nature of things, and while individually 3 II, 1 | reason in our soul to the things which are by nature most 4 II, 1 | even if they consider how things are, practical men do not 5 II, 1 | higher degree than other things if in virtue of it the similar 6 II, 1 | quality belongs to the other things as well (e.g. fire is the 7 II, 1 | e.g. fire is the hottest of things; for it is the cause of 8 II, 1 | of the heat of all other things); so that that causes derivative 9 II, 1 | the principles of eternal things must be always most true ( 10 II, 1 | cause of the being of other things), so that as each thing 11 II, 2 | principle, and the causes of things are neither an infinite 12 II, 2 | for how can one apprehend things that are infinite in this 13 II, 3 | but only in the case of things which have no matter. Hence 14 II, 3 | causes and the principles of things).~ 15 III, 1 | itself is also one of the things that must be discussed-whether 16 III, 1 | between these and sensible things. Into these questions, then, 17 III, 1 | principles and elements of things the genera, or the parts 18 III, 1 | perishable and of imperishable things are the same or different; 19 III, 1 | imperishable or those of perishable things are perishable. Further ( 20 III, 1 | the substance of existing things, or this is not the case, 21 III, 1 | universal or like individual things, and (13) whether they exist 22 III, 1 | they separate from sensible things or present in them? With 23 III, 2 | Further, there are many things to which not all the principles 24 III, 2 | good exist for unchangeable things, since everything that in 25 III, 2 | that for its sake the other things both come to be and are, 26 III, 2 | the case of unchangeable things this principle could not 27 III, 2 | of Wisdom (for the other things are for the sake of the 28 III, 2 | knowledge of each even of the things of which demonstration is 29 III, 2 | and are principles of all things. And if it is not the business 30 III, 2 | attributes of one class of things, starting from one set of 31 III, 2 | demonstration of the essence of things. And if of another, what 32 III, 2 | statement that there are certain things besides those in the material 33 III, 2 | are the same as sensible things except that they are eternal 34 III, 2 | other than eternal sensible things.~Further, if we are to posit 35 III, 2 | of the other classes of things; so that since astronomy 36 III, 2 | are we to believe in these things? It is not reasonable even 37 III, 2 | And similarly with the things of which optics and mathematical 38 III, 2 | apart from the sensible things, for the same reasons. For 39 III, 2 | For if there are sensible things and sensations intermediate 40 III, 2 | to which kind of existing things we must look for these sciences 41 III, 2 | that the latter deals with things that we perceive, and the 42 III, 2 | perceive, and the former with things that are not perceptible, 43 III, 2 | have to be also healthy things besides the perceptible 44 III, 2 | the perceptible healthy things and the healthy-itself.— 45 III, 2 | Forms and the perceptible things exist, not apart from the 46 III, 2 | apart from the perceptible things, however, but in these; 47 III, 2 | might be in the perceptible things; for both statements are 48 III, 2 | in the moving perceptible things. And in general to what 49 III, 2 | to exist in perceptible things? For the same paradoxical 50 III, 3 | several elements of corporeal things and those who say there 51 III, 3 | constituent elements of things, but does not describe these 52 III, 3 | these as genera of existing things. Besides this, if we want 53 III, 3 | then, the principles of things would not be the genera; 54 III, 3 | principles of definable things. And if to get the knowledge 55 III, 3 | species according to which things are named is to get the 56 III, 3 | to get the knowledge of things, the genera are at least 57 III, 3 | the small, are elements of things, seem to treat them as genera.~ 58 III, 3 | these are predicated of all things. There will, then, be as 59 III, 3 | be as many principles of things as there are primary genera, 60 III, 3 | predicated of all existing things. But it is not possible 61 III, 3 | should be a single genus of things; for the differentiae of 62 III, 3 | Further, in the case of things in which the distinction 63 III, 3 | which is predicable of these things cannot be something apart 64 III, 3 | and if the genera of these things do not exist apart from 65 III, 3 | species, the genera of other things will scarcely do so; for 66 III, 3 | so; for genera of these things are thought to exist if 67 III, 3 | must exist alongside of the things of which it is the principle, 68 III, 3 | this is the reason, the things that are more universal 69 III, 4 | nothing apart from individual things, and the individuals are 70 III, 4 | infinite individuals? For all things that we come to know, we 71 III, 4 | object of thought, but all things will be objects of sense, 72 III, 4 | unmovable; for all perceptible things perish and are in movement. 73 III, 4 | paradoxical, for all the things whose substance is one are 74 III, 4 | the case of perceptible things different for different 75 III, 4 | different for different things (e.g. since this particular 76 III, 4 | this but the principles of things are numerically one, there 77 III, 4 | and those of imperishable things are the same or different. 78 III, 4 | are the same, how are some things perishable and others imperishable, 79 III, 4 | and ask why, after all, things which consist of the same 80 III, 4 | it is unreasonable that things should be as they say, evidently 81 III, 4 | principles or causes of things cannot be the same. Even 82 III, 4 | except the One; for all things excepting God proceed from 83 III, 4 | had not been present in things, all things would have been 84 III, 4 | been present in things, all things would have been one, according 85 III, 4 | existence; for in collecting things into the One it destroys 86 III, 4 | One it destroys all other things. And at the same time Empedocles 87 III, 4 | change itself, except that things are so by nature.~But when 88 III, 4 | for he does not make some things perishable and others imperishable, 89 III, 4 | speaking of now is, why some things are perishable and others 90 III, 4 | certain elements (for all things that perish, perish by being 91 III, 4 | Further, how will perishable things exist, if their principles 92 III, 4 | are imperishable, why will things composed of some imperishable 93 III, 4 | same principles for all things. But they swallow the difficulty 94 III, 4 | unity are the substances of things, and whether each of them, 95 III, 4 | at least, this is for all things the cause of their being 96 III, 4 | unity and being, of which things consist and have been made, 97 III, 4 | being are precisely all the things which they say are principles.~( 98 III, 4 | separate from the individual things; for number is units, and 99 III, 4 | predicated universally of the things that are and are one, but 100 III, 4 | besides these,-I mean, how things will be more than one in 101 III, 4 | of Parmenides, that all things that are are one and this 102 III, 4 | must be not-one; but all things are either one or many, 103 III, 5 | and what the substances of things are. For modifications and 104 III, 5 | a "this". And as to the things which might seem most of 105 III, 5 | body, and that all other things were modifications of this, 106 III, 5 | on the other hand these things are so more than body, but 107 III, 5 | and what the substance of things is.-For besides what has 108 III, 6 | all, besides perceptible things and the intermediates, we 109 III, 6 | look for another class of things, i.e. the Forms which we 110 III, 6 | while they differ from the things in this world in some other 111 III, 6 | the first principles of things be determinate in number, 112 IV, 1 | the elements of existing things were seeking these same 113 IV, 2 | one starting-point; some things are said to be because they 114 IV, 2 | generative of substance, or of things which are relative to substance, 115 IV, 2 | which deals with all healthy things, the same applies in the 116 IV, 2 | not only in the case of things which have one common notion 117 IV, 2 | but also in the case of things which are related to one 118 IV, 2 | science also to study the things that are, qua being.-But 119 IV, 2 | and on which the other things depend, and in virtue of 120 IV, 2 | Now for each one class of things, as there is one perception, 121 IV, 2 | it is clear that the two things are not separated either 122 IV, 2 | central meaning. And since all things are referred to that which 123 IV, 2 | primary, as for instance all things which are called one are 124 IV, 2 | able to investigate all things. For if it is not the function 125 IV, 2 | is prior to these other things. For number qua number has 126 IV, 2 | dialecticians embrace all things in their dialectic, and 127 IV, 2 | and being is common to all things; but evidently their dialectic 128 IV, 2 | turn on the same class of things as philosophy, but this 129 IV, 2 | being qua being. For all things are either contraries or 130 IV, 3 | clearly hold good for all things qua being (for this is what 131 IV, 3 | for they should know these things already when they come to 132 IV, 3 | whose subject is existing things qua existing must be able 133 IV, 3 | certain principles of all things. This is the philosopher, 134 IV, 3 | men may be mistaken about things which they do not know), 135 IV, 4 | for not to know of what things one should demand demonstration, 136 IV, 4 | demonstration); but if there are things of which one should not 137 IV, 4 | significance, so that all things would have been one; for 138 IV, 4 | that they mean different things.-Therefore, if it is true 139 IV, 4 | not-man" mean different things, since even "being white" 140 IV, 4 | fortiori mean different things. And if any one says that " 141 IV, 4 | it would follow that all things are one, and not only opposites. 142 IV, 4 | white and countless other things: but still, if one asks 143 IV, 4 | same time, evidently all things will be one. For the same 144 IV, 4 | of Anaxagoras, that all things are mixed together; so that 145 IV, 4 | but how could non-existent things speak or walk, as he does? 146 IV, 4 | walk, as he does? Also all things would on this view be one, 147 IV, 4 | that the nature of existing things is of this kind? And if 148 IV, 4 | not aim at and judge all things alike, when, thinking it 149 IV, 4 | proceeds to aim at these things; yet he ought, if the same 150 IV, 4 | not obviously avoid some things and not others. Therefore, 151 IV, 4 | judgements, if not about all things, still about what is better 152 IV, 4 | Again, however much all things may be "so and not so", 153 IV, 4 | a less in the nature of things; for we should not say that 154 IV, 4 | nor is he who thinks four things are five equally wrong with 155 IV, 5 | believe that among existing things there is also another kind 156 IV, 5 | senses of each individual, things do not always seem the same. 157 IV, 5 | friends is also related,-that things would be for them such as 158 IV, 5 | forms of knowledge, the real things also are at the same time " 159 IV, 5 | minority even of sensible things. For only that region of 160 IV, 5 | Indeed, those who say that things at the same time are and 161 IV, 5 | consequence say that all things are at rest rather than 162 IV, 5 | sick, and whether those things are heavy which appear so 163 IV, 5 | to the strong, and those things true which appear to the 164 IV, 5 | would be nothing if animate things were not; for there would 165 IV, 6 | they seek a reason for things for which no reason can 166 IV, 6 | very first.-But if not all things are relative, but some are 167 IV, 6 | so that he who says all things that appear are true, makes 168 IV, 6 | appear are true, makes all things relative. And, therefore, 169 IV, 6 | since we have two eyes, things may not appear the same 170 IV, 6 | and therefore that all things are alike false and true, 171 IV, 6 | alike false and true, for things do not appear either the 172 IV, 6 | first thinking so. But if things have come to be or will 173 IV, 6 | will be, evidently not all things will be relative to opinion.- 174 IV, 6 | to a definite number of things; and if the same thing is 175 IV, 6 | of specifically different things.~Let this, then, suffice 176 IV, 7 | of Heraclitus, that all things are and are not, seems to 177 IV, 7 | everything false; for when things are mixed, the mixture is 178 IV, 8 | people express about all things cannot be valid-on the one 179 IV, 8 | for he who says that all things are true and all are false 180 IV, 8 | again, those who say all things are at rest are not right, 181 IV, 8 | nor are those who say all things are in movement. For if 182 IV, 8 | in movement. For if all things are at rest, the same statements 183 IV, 8 | will not be. And if all things are in motion, nothing will 184 IV, 8 | is not the case that all things are at rest or in motion 185 IV, 8 | something which always moves the things that are in motion, and 186 V, 1 | of the movement of many things.~ 187 V, 2 | the movement), and that things can be causes of one another ( 188 V, 2 | the cause of manufactured things, and fire and earth and 189 V, 2 | fire and earth and all such things are the causes of bodies, 190 V, 2 | and the good of the other things; for that for the sake of 191 V, 2 | the sake of which other things are tends to be the best 192 V, 2 | and the end of the other things; let us take it as making 193 V, 2 | simultaneously with the things of which they are causes, 194 V, 3 | elements of bodies mean the things into which bodies are ultimately 195 V, 3 | longer divided into other things differing in kind; and whether 196 V, 3 | in kind; and whether the things of this sort are one or 197 V, 3 | that the most universal things are elements (because each 198 V, 3 | present in a plurality of things, either in all or in as 199 V, 4 | of its own essence. Those things are said to grow which derive 200 V, 4 | wood the nature of wooden things; and so in all other cases; 201 V, 4 | men.~Hence as regards the things that are or come to be by 202 V, 4 | perhaps water is first, if all things that can be melted are water), 203 V, 4 | sense is the essence of things which have in themselves, 204 V, 5 | cannot be otherwise.~Now some things owe their necessity to something 205 V, 5 | source of necessity in other things. Therefore the necessary 206 V, 5 | If, then, there are any things that are eternal and unmovable, 207 V, 6 | affection of the substance.~The things, then, that are called one 208 V, 6 | called so in this way. (2) Of things that are called one in virtue 209 V, 6 | in respect of time. Those things are continuous by their 210 V, 6 | continuum of any other sort. Things, then, that are continuous 211 V, 6 | in the bent line.~(b)(i) Things are called one in another 212 V, 6 | not differ in the case of things whose kind is indivisible 213 V, 6 | to be one, and so are all things that can be melted, because 214 V, 6 | water or air.~(ii) Those things also are called one whose 215 V, 6 | same triangles.~(c) Two things are called one, when the 216 V, 6 | their form. In general those things the thought of whose essence 217 V, 6 | substances. For in general those things that do not admit of division 218 V, 6 | admit of it; e.g. if two things are indistinguishable qua 219 V, 6 | kind of magnitude.-Now most things are called one because they 220 V, 6 | else that is one, but the things that are primarily called 221 V, 6 | as more than one either things that are not continuous, 222 V, 6 | position a point.~Again, some things are one in number, others 223 V, 6 | when the former are; e.g. things that are one in number are 224 V, 6 | also one in species, while things that are one in species 225 V, 6 | not all one in number; but things that are one in species 226 V, 6 | all one in genus, while things that are so in genus are 227 V, 6 | all one by analogy; while things that are one by analogy 228 V, 6 | to those of "one"; some things are many because they are 229 V, 7 | 7~Things are said to "be" (1) in 230 V, 7 | is" mean that some of the things we have mentioned "are" 231 V, 8 | in general bodies and the things composed of them, both animals 232 V, 8 | which, being present in such things as are not predicated of 233 V, 8 | which are present in such things, limiting them and marking 234 V, 8 | exists, and it limits all things.-(4) The essence, the formula 235 V, 9 | universal attributes belong to things in virtue of their own nature, 236 V, 9 | we say "every man".~Some things are said to be the same 237 V, 9 | nature is so; for both the things whose matter is one either 238 V, 9 | for we treat it as two.~Things are called "other" if either 239 V, 9 | is applied (1) to those things which though other are the 240 V, 9 | to contraries, and to an things that have their otherness 241 V, 9 | in their essence.~Those things are called "like" which 242 V, 9 | contraries) in respect of which things are capable of altering, 243 V, 10 | the most different of the things in the same genus, (3) to 244 V, 10 | the most different of the things that fall under the same 245 V, 10 | same faculty, (5) to the things whose difference is greatest 246 V, 10 | or in species. The other things that are called contrary 247 V, 10 | in species" is applied to things which being of the same 248 V, 10 | sense), and so are those things whose definitions differ 249 V, 11 | are applied (1) to some things (on the assumption that 250 V, 11 | by certain people; e.g. things are prior in place because 251 V, 11 | farther is posterior.-Other things are prior in time; some 252 V, 11 | nearer the present).-Other things are prior in movement; for 253 V, 11 | arrangement; these are the things that are placed at intervals 254 V, 11 | absolutely prior; of these, the things that are prior in definition 255 V, 11 | The attributes of prior things are called prior, e.g. straightness 256 V, 11 | other of a surface.~Some things then are called prior and 257 V, 11 | which can be without other things, while the others cannot 258 V, 11 | into account, different things are prior, for some things 259 V, 11 | things are prior, for some things are prior in respect of 260 V, 11 | a sense, therefore, all things that are called prior and 261 V, 11 | this fourth sense; for some things can exist without others 262 V, 12 | states in virtue of which things are absolutely impassive 263 V, 12 | are called potencies; for things are broken and crushed and 264 V, 12 | by lacking something, and things are impassive with respect 265 V, 12 | even that which can bring things to rest is a "potent" thing) 266 V, 12 | having something, so that things are capable both by having 267 V, 12 | is found even in lifeless things, e.g. in instruments; for 268 V, 12 | can produce it well.~Some things, then, are called adunata 269 V, 12 | thing qua other. For other things are called "capable", some 270 V, 12 | The same is true of the things that are incapable. Therefore 271 V, 13 | depth a solid.~Again, some things are called quanta in virtue 272 V, 13 | one incidentally. Of the things that are quanta by their 273 V, 13 | are transferred to other things also. Of things that are 274 V, 13 | to other things also. Of things that are quanta incidentally, 275 V, 13 | and continuous because the things of which these are attributes 276 V, 14 | essences, but either not of things that move or not of them 277 V, 14 | are the modifications of things that move, qua moving, and 278 V, 14 | according to which the things in motion act or are acted 279 V, 14 | quality especially in living things, and among these especially 280 V, 15 | 15~Things are "relative" (1) as double 281 V, 15 | all refer to unity. Those things are the same whose substance 282 V, 15 | not in the same way.~(2) Things that are active or passive 283 V, 15 | that they actually do these things. But numerical relations 284 V, 15 | of that of which it is.’~Things that are by their own nature 285 V, 15 | properties in virtue of which the things that have them are called 286 V, 15 | because the like is. Other things are relative by accident; 287 V, 16 | transferring the word to bad things, we speak of a complete 288 V, 16 | natural magnitude.-(3) The things which have attained their 289 V, 16 | are called complete; for things are complete in virtue of 290 V, 16 | transfer the word to bad things and say a thing has been 291 V, 16 | end, because both are last things. But the ultimate purpose 292 V, 16 | purpose is also an end.-Things, then, that are called complete 293 V, 16 | involve a reference to the things that are called complete 294 V, 23 | have" or "hold" means many things:-(1) to treat a thing according 295 V, 23 | which contains holds the things contained; for a thing is 296 V, 23 | way also that which holds things together is said to hold 297 V, 23 | together is said to hold the things it holds together, since 298 V, 24 | species; e.g. in a sense all things that can be melted come 299 V, 24 | matter of the form.-Some things, then, are said to come 300 V, 24 | come from a part of those things.-(6) It means coming after 301 V, 24 | after the other. Of these things some are so described because 302 V, 26 | that which so contains the things it contains that they form 303 V, 26 | sense that it contains many things by being predicated of each, 304 V, 26 | because all are living things. But (b) the continuous 305 V, 26 | present actually. Of these things themselves, those which 306 V, 26 | and totals. These are the things whose nature remains the 307 V, 26 | extension of meaning. To things, to which qua one the term " 308 V, 27 | the same. Further, even if things consist of unlike parts, 309 V, 27 | unlike parts, not even these things can all be said to be mutilated, 310 V, 27 | like; but in general of the things to which their position 311 V, 27 | mutilated; to be mutilated, things must be such as in virtue 312 V, 27 | mutilated. Besides, not even the things that are wholes are mutilated 313 V, 28 | used (1) if generation of things which have the same form 314 V, 28 | that which first brought things into existence; for it is 315 V, 28 | of the same kind as the things it moves, (3) as matter; 316 V, 28 | which we call matter.~Those things are said to be "other in 317 V, 28 | different in genus); and things which belong to different 318 V, 28 | of being (for some of the things that are said to "be" signify 319 V, 29 | non-existent. (b) There are things which exist, but whose nature 320 V, 29 | such as they are or to be things that do not exist, e.g. 321 V, 29 | something, but are not the things the appearance of which 322 V, 29 | they produce in us. We call things false in this way, then,- 323 V, 29 | definition of two.~These things, then, are called false 324 V, 29 | other people, just as we say things are which produce a false 325 VI, 1 | principles and the causes of the things that are, and obviously 326 VI, 1 | discussion of the essence of the things of which they treat; but 327 VI, 1 | productive. For in the case of things made the principle is in 328 VI, 1 | faculty, while in the case of things done it is in the doer-viz. 329 VI, 1 | inquiry is but idle. Of things defined, i.e. of "whats", 330 VI, 1 | matter. If then all natural things are a analogous to the snub 331 VI, 1 | deals with certain movable things) nor to mathematics, but 332 VI, 1 | For physics deals with things which exist separately but 333 VI, 1 | of mathematics deal with things which are immovable but 334 VI, 1 | first science deals with things which both exist separately 335 VI, 1 | anywhere, it is present in things of this sort. And the highest 336 VI, 2 | put it shortly from all things that are; and the science 337 VI, 2 | arguments such as the following: things which are in another sense 338 VI, 2 | being by a process, but things which are accidentally do 339 VI, 2 | science of it.~Since, among things which are, some are always 340 VI, 2 | that which we assert of things because they cannot be otherwise), 341 VI, 2 | he does not. For to other things answer faculties productive 342 VI, 2 | art nor faculty; for of things which are or come to be 343 VI, 2 | Therefore, since not all things either are or come to be 344 VI, 2 | always, but, the majority of things are for the most part, the 345 VI, 2 | always, or are there eternal things? This must be considered 346 VI, 3 | obvious. For otherwise all things will be of necessity, since 347 VI, 4 | it happens that we think things together or apart; by "together" 348 VI, 4 | in thought and not in the things, and that which is in this 349 VI, 4 | sort of "being" from the things that are in the full sense ( 350 VII, 1 | quantity or one of the other things that are predicated as these 351 VII, 1 | a ‘god". And all other things are said to be because they 352 VII, 1 | imply that each of these things is existent, and similarly 353 VII, 2 | everything of the sort, and all things that are either parts of 354 VII, 2 | these but only some other things, are substances, must be 355 VII, 2 | substantial besides sensible things, but others think there 356 VII, 2 | same nature, and the other things come after them-lines and 357 VII, 3 | said, by way of those very things which one does know.~ 358 VII, 4 | an essence only of those things whose formula is a definition. 359 VII, 4 | something primary; and primary things are those which do not imply 360 VII, 4 | For as "is" belongs to all things, not however in the same 361 VII, 4 | Still they belong to other things as well, only not in the 362 VII, 4 | continuity like the Iliad or the things that are one by being bound 363 VII, 5 | definition of any of these things, or if there is, it is in 364 VII, 5 | so it is absurd that such things should have an essence; 365 VII, 5 | but in another sense other things will have them. Clearly, 366 VII, 6 | so-called self-subsistent things, is a thing necessarily 367 VII, 6 | case is the same for other things as for the good; so that 368 VII, 6 | beauty, and so with all things which do not depend on something 369 VII, 6 | Yet why should not some things be their essences from the 370 VII, 7 | 7~Of things that come to be, some come 371 VII, 7 | the comings to be of those things which come to be by nature; 372 VII, 7 | or a plant or one of the things of this kind, which we say 373 VII, 7 | substances if anything is-all things produced either by nature 374 VII, 7 | for there also the same things sometimes are produced without 375 VII, 7 | but from art proceed the things of which the form is in 376 VII, 7 | the other, intermediate, things is produced in the same 377 VII, 7 | they are produced, some things are said, when they have 378 VII, 7 | healthy. But as for the things whose privation is obscure 379 VII, 9 | might be raised, why some things are produced spontaneously 380 VII, 9 | incapable of this; for many things can be set in motion by 381 VII, 9 | e.g. that of dancing. The things, then, whose matter is of 382 VII, 9 | with fire. Therefore some things will not exist apart from 383 VII, 9 | will be started by these things which have not the art but 384 VII, 9 | themselves be moved by other things which have not the art or 385 VII, 9 | art of it,-if we exclude things produced by accident; for 386 VII, 9 | of production to start.~Things which are formed by nature 387 VII, 9 | productive in the same way as the things that work by art; for it 388 VII, 9 | not a mule. The natural things which (like the artificial 389 VII, 9 | usually moves it; those things which have not such matter 390 VII, 10 | for this reason that some things have as their constituent 391 VII, 10 | while some have not. Those things which are the form and the 392 VII, 10 | part of them; but those things which do not involve matter 393 VII, 10 | and parts of the concrete things, while of the form they 394 VII, 10 | is present in perceptible things not qua perceptible, i.e. 395 VII, 10 | animal are prior, or the things into which they are divided 396 VII, 11 | evident. In the case of things which are found to occur 397 VII, 11 | found apart from them. Of things which are not seen to exist 398 VII, 11 | statue; and they reduce all things to numbers, and they say 399 VII, 11 | there is one Form for many things whose form is evidently 400 VII, 11 | not Forms; but thus all things will be one.~We have pointed 401 VII, 11 | so. And so to reduce all things thus to Forms and to eliminate 402 VII, 11 | useless labour; for some things surely are a particular 403 VII, 11 | particular matter, or particular things in a particular state. And 404 VII, 11 | these parts are perceptible things"; for they are not. But 405 VII, 11 | difference; for even some things which are not perceptible 406 VII, 11 | formula of the essence of some things contains the parts of the 407 VII, 11 | which acts as matter.) But things which are of the nature 408 VII, 12 | right to state the same things more than once in our definitions; 409 VII, 13 | be the others also; for things whose substance is one and 410 VII, 13 | be the substance of two things. And in general it follows, 411 VII, 13 | follows, if man and such things are substance, that none 412 VII, 13 | in complete reality; for things that are thus in complete 413 VII, 14 | a) how will the one in things that exist apart be one, 414 VII, 14 | feet? But perhaps the two things are "put together" and are " 415 VII, 14 | practically an infinite number of things whose substance is animal’; 416 VII, 14 | elements. Further, many things will be "animal-itself". 417 VII, 14 | in the case of sensible things both these consequences 418 VII, 14 | are not Forms of sensible things in the sense in which some 419 VII, 15 | individuals. For perishing things are obscure to those who 420 VII, 15 | possible to define such things.~Nor is it possible to define 421 VII, 15 | two-footed animal"; and things which are prior to others 422 VII, 15 | notice in the case of eternal things, especially those which 423 VII, 16 | 16~Evidently even of the things that are thought to be substances, 424 VII, 16 | suppose the parts of living things and the parts of the soul 425 VII, 16 | which is one is one, and things whose substance is numerically 426 VII, 16 | can be the substance of things, just as being an element 427 VII, 16 | in kind as the perishable things (for this kind of substance 428 VII, 16 | adding to the sensible things the word "itself". Yet even 429 VII, 17 | however, is common to all things and is a short and easy 430 VII, 17 | another. And why are these things, i.e. bricks and stones, 431 VII, 17 | our attitude towards such things is other than that of inquiry.~ 432 VII, 17 | and since, while some things are not substances, as many 433 VIII, 2 | of actuality, of sensible things. Democritus seems to think 434 VIII, 2 | kinds of difference between things; the underlying body, the 435 VIII, 2 | differences; for instance, some things are characterized by the 436 VIII, 2 | of their matter, e.g. the things formed by blending, such 437 VIII, 2 | affections proper to sensible things, e.g. hardness and softness, 438 VIII, 2 | dryness and wetness; and some things by some of these qualities, 439 VIII, 2 | way. And the being of some things will be defined by all these 440 VIII, 2 | principles of the being of things), e.g. the things characterized 441 VIII, 2 | being of things), e.g. the things characterized by the more 442 VIII, 2 | the curved. And for other things their being will mean their 443 VIII, 2 | the being of each of these things. Now none of these differentiae 444 VIII, 3 | does not consist of those things of which it is the juxtaposition 445 VIII, 3 | substances of destructible things can exist apart, is not 446 VIII, 3 | some cases-in the case of things which cannot exist apart 447 VIII, 3 | Perhaps, indeed, neither these things themselves, nor any of the 448 VIII, 3 | themselves, nor any of the other things which are not formed by 449 VIII, 3 | be found in destructible things.)~Therefore the difficulty 450 VIII, 3 | and of the reduction of things to number.~ 451 VIII, 4 | forget that even if all things come from the same first 452 VIII, 4 | first cause or have the same things for their first causes, 453 VIII, 4 | matter is one, different things may be produced owing to 454 VIII, 4 | bed. But some different things must have their matter different; 455 VIII, 4 | does matter belong to those things which exist by nature but 456 VIII, 5 | 5~Since some things are and are not, without 457 VIII, 5 | everything matter, but only those things which come to be and change 458 VIII, 5 | into one another. Those things which, without ever being 459 VIII, 5 | night from day. And all the things which change thus into one 460 VIII, 6 | unity? In the case of all things which have several parts 461 VIII, 6 | actually-except, in the case of things which are generated, the 462 VIII, 6 | plane figure". But of the things which have no matter, either 463 VIII, 6 | into actuality. And all things which have no matter are 464 IX, 1 | one and not two different things. And "impotence" and "impotent" 465 IX, 1 | And in certain cases if things which naturally have a quality 466 IX, 2 | are present in soulless things, and others in things possessed 467 IX, 2 | soulless things, and others in things possessed of soul, and in 468 IX, 2 | the same thing. And so the things whose potency is according 469 IX, 2 | act contrariwise to the things whose potency is non-rational; 470 IX, 3 | with regard to lifeless things; nothing will be either 471 IX, 3 | from movements to other things; for actuality in the strict 472 IX, 3 | movement to non-existent things, though they do assign some 473 IX, 3 | they say that non-existent things are objects of thought and 474 IX, 3 | moved. For of non-existent things some exist potentially; 475 IX, 4 | which would imply that the things incapable of being would 476 IX, 5 | definition), and since some things can produce change according 477 IX, 5 | such a formula, while other things are nonrational and their 478 IX, 5 | will. For whichever of two things the animal desires decisively, 479 IX, 5 | or an appetite, to do two things or contrary things at the 480 IX, 5 | do two things or contrary things at the same time, one will 481 IX, 5 | time, since one will do the things which it is a potency of 482 IX, 6 | potential by the other. But all things are not said in the same 483 IX, 6 | the void and all similar things are said to exist potentially 484 IX, 6 | which applies to many other things, e.g. to that which sees 485 IX, 6 | making thin ceases: but, as things are, it does not cease; 486 IX, 7 | same is true of all other things the source of whose becoming 487 IX, 7 | is potentially all those things which it will be of itself 488 IX, 8 | other actually existing things, from which they were produced. 489 IX, 8 | firstly, (a) because the things that are posterior in becoming 490 IX, 8 | from sight), but from some things a product follows (e.g. 491 IX, 8 | sense also; for eternal things are prior in substance to 492 IX, 8 | substance to perishable things, and no eternal thing exists 493 IX, 8 | place); all imperishable things, then, exist actually. Nor 494 IX, 8 | exist potentially; yet these things are primary; for if these 495 IX, 8 | as it is for perishable things, connected with the potentiality 496 IX, 8 | causes this.~Imperishable things are imitated by those that 497 IX, 9 | Also in the case of bad things the end or actuality must 498 IX, 9 | not exist apart from bad things; for the bad is in its nature 499 IX, 9 | may also say that in the things which are from the beginning, 500 IX, 9 | beginning, i.e. in eternal things, there is nothing bad, nothing