By Alexander of Aphrodisias, William E. Dooley, Arthur Madigan
In Metaphysics 4 Aristotle discusses the character of metaphysics, the elemental legislation of common sense, the falsity of subjectivism and the differing kinds of ambiguity. the entire, transparent remark of Alexander of Aphrodisias in this vital e-book is the following translated into English by way of Arthur Madigan. Alexander is going via Aristotle's textual content virtually line via line, getting to the logical series of the arguments, noting areas the place Aristotle's phrases will endure a couple of interpretation and staining variation readings. He many times cross-refers to the De Interpretatione, Analytics, Physics and different works of Aristotle, hence putting Metaphysics 4 within the content material of Aristotle's philosophy as a complete
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Additional resources for Alexander of Aphrodisias : on Aristotle metaphysics 2 & 3
92 153,21. e. his soul, because he has activated the soul's power (dunamis) for thinking, becoming an actual rather than a merely potential thinker. In this context teleiotes might mean 'perfection', as in his commentary on Book 1 Alexander calls knowledge 'perfection of the soul' (1,4). In the present context, hat' eidos could perhaps mean 'in accordance with its species' in the sense that thinking is a specific perfection that all human beings acquire; but since that is not the case with scientific knowledge, mentioned just before, that sense seems unlikely here.
95 154,9ff. This discussion of the ways in which a thing is ek tinos (from something) is based on Metaph. , especially b5-ll. Cf. , with Sharpies' commentary on that text; and in Metaph. 1, 99,8ff. In the present text, the reverse of the first statement is that the Isthmian games came after the Olympian, as Alexander says at the end; but what he really means is that to say that one set of games came from the other is equivalent to saying that one of them came after the other. From a historical point of view it is not of course true to say that the sequence can be reversed, but he is led to this inaccuracy by his insistence that post hoc is not necessarily propter hoc.
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. What is peculiar in the statement is that the one who thus continues to assign causes should be the proponent of the infinity of causes, not (as here) the one refuting that position.
Alexander of Aphrodisias : on Aristotle metaphysics 2 & 3 by Alexander of Aphrodisias, William E. Dooley, Arthur Madigan