Authors/Aristotle/metaphysics/l11/c11

Chapter 11

Greek	Latin	English
μεταβάλλει δὲ τὸ μεταβάλλον τὸ μὲν κατὰ συμβεβηκός, [2] ὡς τὸ μουσικὸν βαδίζει, τὸ δὲ τῷ τούτου τι μεταβάλλειν ἁπλῶς λέγεται μεταβάλλειν, οἷον ὅσα κατὰ μέρη (ὑγιάζεται γὰρ τὸ σῶμα, ὅτι ὁ ὀφθαλμός), ἔστι δέ [5] τι ὃ καθ᾽ αὑτὸ πρῶτον κινεῖται, καὶ τοῦτ᾽ ἔστι τὸ καθ᾽ αὑτὸ κινητόν.	Permutatur autem quod permutatur hoc quidem secun↵dum accidens, ut musicum ambulare, hoc autem eo quod huius aliquid permutatur simpliciter dicitur permutari, puta quaecumque secundum partes; sanatur enim corpus, quia oculus. Est autem aliquid et quod ipsum primum movetur, et hoc est per ↵ se mobile.	Chapter 11. Of things which change, some change in an accidental sense, like that in which the musical may be said to walk, and others are said, without qualification, to change, because something in them changes, i.e. the things that change in parts; the body becomes healthy, because the eye does. But there is something which is by its own nature moved directly, and this is the essentially movable.
ἔστι δέ [τι] καὶ ἐπὶ τοῦ κινοῦντος ὡσαύτως: κινεῖ γὰρ κατὰ συμβεβηκὸς τὸ δὲ κατὰ μέρος τὸ δὲ καθ᾽ αὑτό:	Est autem aliquid et in movente eodem modo; movet enim secundum accidens, hoc quidem secundum partem, hoc autem per se.	The same distinction is found in the case of the mover; for it causes movement either in an accidental sense or in respect of a part of itself or essentially.
ἔστι δέ τι τὸ κινοῦν πρῶτον: ἔστι δέ τι τὸ κινούμενον, ἔτι ἐν ᾧ χρόνῳ καὶ ἐξ οὗ καὶ εἰς ὅ. τὰ δ᾽ εἴδη καὶ τὰ πάθη καὶ [10] ὁ τόπος, εἰς ἃ κινοῦνται τὰ κινούμενα, ἀκίνητά ἐστιν, οἷον ἐπιστήμη καὶ θερμότης: ἔστι δ᾽ οὐχ ἡ θερμότης κίνησις ἀλλ᾽ ἡ θέρμανσις.	Est autem aliquid movens primum; est autem aliquid quod movetur. Adhuc in quo tempore et ex quo et in quod. Species autem et passiones et locus, in quae moventur ↵ mota quae mobilia sunt, puta scientia et caliditas; est autem non caliditas motus sed calefactio.	There is something that directly causes movement; and there is something that is moved, also the time in which it is moved, and that from which and that into which it is moved. But the forms and the affections and the place, which are the terminals of the movement of moving things, are unmovable, e.g. knowledge or heat; it is not heat that is a movement, but heating.
ἡ δὲ μὴ κατὰ συμβεβηκὸς μεταβολὴ οὐκ ἐν ἅπασιν ὑπάρχει ἀλλ᾽ ἐν τοῖς ἐναντίοις καὶ μεταξὺ καὶ ἐν ἀντιφάσει: τούτου δὲ πίστις ἐκ τῆς ἐπαγωγῆς. μεταβάλλει [15] δὲ τὸ μεταβάλλον ἢ ἐξ ὑποκειμένου εἰς ὑποκείμενον, ἢ οὐκ ἐξ ὑποκειμένου εἰς οὐχ ὑποκείμενον, ἢ ἐξ ὑποκειμένου εἰς οὐχ ὑποκείμενον, ἢ οὐκ ἐξ ὑποκειμένου εἰς ὑποκείμενον (λέγω δὲ ὑποκείμενον τὸ καταφάσει δηλούμενον), ὥστ᾽ ἀνάγκη τρεῖς εἶναι μεταβολάς: ἡ γὰρ ἐξ οὐχ ὑποκειμένου [20] εἰς μὴ ὑποκείμενον οὐκ ἔστι μεταβολή: οὔτε γὰρ ἐναντία οὔτε ἀντίφασίς ἐστιν, ὅτι οὐκ ἀντίθεσις.	Quae autem non secundum accidens permutatio non in omnibus existit, sed in contrariis et intermediis et in contradictione; huius autem fides ex inductione. Permutatur autem quod per↵mutatur aut ex subiecto in subiectum, aut ex non subiecto in non subiectum, aut ex subiecto in non subiectum, aut ex non subiecto in subiectum. Dico autem subiectum quod affirmatione monstramus. Quare necesse tres esse permutationes; quae enim ex non subiecto in non subiectum non est permutatio; neque ↵ ƿ enim contraria neque contradictio est, quia non oppositio.	Change which is not accidental is found not in all things, but between contraries, and their intermediates, and between contradictories. We may convince ourselves of this by induction. That which changes changes either from positive into positive, or from negative into negative, or from positive into negative, or from negative into positive. (By positive I mean that which is expressed by an affirmative term.) Therefore there must be three changes; that from negative into negative is not change, because (since the terms are neither contraries nor contradictories) there is no opposition.
ἡ μὲν οὖν οὐκ ἐξ ὑποκειμένου εἰς ὑποκείμενον κατ᾽ ἀντίφασιν γένεσίς ἐστιν, ἡ μὲν ἁπλῶς ἁπλῆ, ἡ δὲ τινὸς τίς: ἡ δ᾽ ἐξ ὑποκειμένου εἰς μὴ ὑποκείμενον φθορά, ἡ μὲν ἁπλῶς ἁπλῆ, ἡ δὲ τινὸς [25] τίς.	Quae quidem igitur ex non subiecto in subiectum secundum contradictionem generatio est, quae quidem simpliciter simplex, quae autem quaedam alicuius. Quae autem ex subiecto in non subiectum corruptio, quae quidem simpliciter simplex, quae autem ali↵cuius quaedam.	The change from the negative into the positive which is its contradictory is generation-absolute change absolute generation, and partial change partial generation; and the change from positive to negative is destruction-absolute change absolute destruction, and partial change partial destruction.
εἰ δὴ τὸ μὴ ὂν λέγεται πλεοναχῶς, καὶ μήτε τὸ κατὰ σύνθεσιν ἢ διαίρεσιν ἐνδέχεται κινεῖσθαι μήτε τὸ κατὰ δύναμιν τὸ τῷ ἁπλῶς ὄντι ἀντικείμενον (τὸ γὰρ μὴ λευκὸν ἢ μὴ ἀγαθὸν ὅμως ἐνδέχεται κινεῖσθαι κατὰ συμβεβηκός, εἴη γὰρ ἂν ἄνθρωπος τὸ μὴ λευκόν: τὸ δ᾽ ἁπλῶς [30] μὴ τόδε οὐδαμῶς), ἀδύνατον τὸ μὴ ὂν κινεῖσθαι (εἰ δὲ τοῦτο, καὶ τὴν γένεσιν κίνησιν εἶναι: γίγνεται γὰρ τὸ μὴ ὄν: εἰ γὰρ καὶ ὅτι μάλιστα κατὰ συμβεβηκὸς γίγνεται, ἀλλ᾽ ὅμως ἀληθὲς εἰπεῖν ὅτι ὑπάρχει τὸ μὴ ὂν κατὰ τοῦ γιγνομένου ἁπλῶς): ὁμοίως δὲ καὶ τὸ ἠρεμεῖν. ταῦτά [35] τε δὴ συμβαίνει δυσχερῆ, καὶ εἰ πᾶν τὸ κινούμενον ἐν τόπῳ, τὸ δὲ μὴ ὂν οὐκ ἔστιν ἐν τόπῳ: εἴη γὰρ ἂν πού. οὐδὲ δὴ ἡ φθορὰ κίνησις: ἐναντίον γὰρ κινήσει κίνησις ἢ ἠρεμία, φθορὰ δὲ γενέσει.	Si itaque non ens dicitur multipliciter, et neque quod secundum compositionem aut divisionem contingit moveri neque quod secundum potentiam, quod simpliciter enti oppositum (quod enim non album aut non bonum tamen contingit moveri secundum accidens; erit enim utique homo quod ↵ non album; quod autem simpliciter non hoc nequaquam): impossibile non ens moveri. Si autem hoc, et generationem motum esse; generatur enim non ens. Si enim et quam maxime secundum accidens generatur, sed tamen verum dicere quod existit non ens de generato simpliciter. Similiter autem et quie↵scere. Haec itaque accidunt difficilia. Et si omne quod movetur in loco, non ens autem non est in loco; erit enim utique alicubi. Neque itaque corruptio motus; contrarium enim motui motus ↵ aut quies, corruptio autem generationi.	If, then, that which is not has several senses, and movement can attach neither to that which implies putting together or separating, nor to that which implies potency and is opposed to that which is in the full sense (true, the not-white or not-good can be moved incidentally, for the not-white might be a man; but that which is not a particular thing at all can in no wise be moved), that which is not cannot be moved (and if this is so, generation cannot be movement; for that which is not is generated; for even if we admit to the full that its generation is accidental, yet it is true to say that not-being is predicable of that which is generated absolutely). Similarly rest cannot be long to that which is not. These consequences, then, turn out to be awkward, and also this, that everything that is moved is in a place, but that which is not is not in a place; for then it would be somewhere. Nor is destruction movement; for the contrary of movement is rest, but the contrary of destruction [68a] is generation.
[1068α] [1] ἐπεὶ δὲ πᾶσα κίνησις μεταβολή τις, μεταβολαὶ δὲ τρεῖς αἱ εἰρημέναι, τούτων δ᾽ αἱ κατὰ γένεσιν καὶ φθορὰν οὐ κινήσεις, αὗται δ᾽ εἰσὶν αἱ κατ᾽ ἀντίφασιν, ἀνάγκη τὴν ἐξ ὑποκειμένου εἰς ὑποκείμενον κίνησιν εἶναι [5] μόνην. τὰ δ᾽ ὑποκείμενα ἢ ἐναντία ἢ μεταξύ (καὶ γὰρ ἡ στέρησις κείσθω ἐναντίον), καὶ δηλοῦται καταφάσει, οἷον τὸ γυμνὸν καὶ νωδὸν καὶ μέλαν.	Quoniam autem omnis motus permutatio quaedam, permutationes autem tres dicte, harum autem quae secundum generationem et corruptionem non motus, hae autem sunt quae secundum contradictionem, necesse eam quae ex subiecto in subiectum ↵ motum esse solam. Subiecta autem aut contraria aut intermedia; et enim privatio ponatur contrarium, et monstratur affirmatione, puta nudum et edentulum et nigrum.	Since every movement is a change, and the kinds of change are the three named above, and of these those in the way of generation and destruction are not movements, and these are the changes from a thing to its contradictory, it follows that only the change from positive into positive is movement. And the positives are either contrary or intermediate (for even privation must be regarded as contrary), and are expressed by an affirmative term, e.g. naked or toothless or black .