Authors/Aristotle/metaphysics/l11/c2

Chapter 2

Greek	Latin	English
ἔτι πότερον δεῖ τιθέναι τι παρὰ τὰ καθ᾽ ἕκαστα ἢ οὔ, ἀλλὰ τούτων ἡ ζητουμένη ἐπιστήμη; ἀλλὰ ταῦτα ἄπειρα: [5] τά γε μὴν παρὰ τὰ καθ᾽ ἕκαστα γένη ἢ εἴδη ἐστίν, ἀλλ᾽ οὐδετέρου τούτων ἡ ζητουμένη νῦν ἐπιστήμη. διότι γὰρ ἀδύνατον τοῦτο, εἴρηται.	Adhuc utrum oportet poni aliquid praeter singularia aut ↵ non, sed horum quesita scientia? Sed haec infinita. Quae vero praeter singularia genera aut species sunt, sed neutrius horum quesita nunc scientia; propter quod enim impossibile hoc, dicƿtum est.	Chapter 2. Further, must we suppose something apart from individual things, or is it these that the science we are seeking treats of? But these are infinite in number. Yet the things that are apart from the individuals are genera or species; but the science we now seek treats of neither of these. The reason why this is impossible has been stated.
καὶ γὰρ ὅλως ἀπορίαν ἔχει πότερον δεῖ τινὰ ὑπολαβεῖν οὐσίαν εἶναι χωριστὴν παρὰ τὰς αἰσθητὰς οὐσίας καὶ τὰς δεῦρο, ἢ οὔ, ἀλλὰ ταῦτ᾽ εἶναι τὰ ὄντα καὶ [10] περὶ ταῦτα τὴν σοφίαν ὑπάρχειν. ζητεῖν μὲν γὰρ ἐοίκαμεν ἄλλην τινά, καὶ τὸ προκείμενον τοῦτ᾽ ἔστιν ἡμῖν, λέγω δὲ τὸ ἰδεῖν εἴ τι χωριστὸν καθ᾽ αὑτὸ καὶ μηδενὶ τῶν αἰσθητῶν ὑπάρχον.	Et enim totaliter dubitationem habet utrum oportet aliquam existimare substantiam separabilem praeter sensibiles substantias et eas quae hic aut non, sed haec esse entia et circa ↵ haec sapientiam existere. Quaerere quidem enim videmur aliam quandam, et propositum hoc est nobis, dico autem scire si quid separabile secundum se et nulli sensibilium existens.	Indeed, it is in general hard to say whether one must assume that there is a separable substance besides the sensible substances (i.e. the substances in this world), or that these are the real things and Wisdom is concerned with them. For we seem to seek another kind of substance, and this is our problem, i.e. to see if there is something which can exist apart by itself and belongs to no sensible thing.
ἔτι δ᾽ εἰ παρὰ τὰς αἰσθητὰς οὐσίας ἔστι τις ἑτέρα οὐσία, παρὰ ποίας τῶν αἰσθητῶν δεῖ τιθέναι ταύτην εἶναι; [15] τί γὰρ μᾶλλον παρὰ τοὺς ἀνθρώπους ἢ τοὺς ἵππους ἢ τῶν ἄλλων ζῴων θήσει τις αὐτὴν ἢ καὶ τῶν ἀψύχων ὅλως; τό γε μὴν ἴσας ταῖς αἰσθηταῖς καὶ φθαρταῖς οὐσίαις ἀϊδίους ἑτέρας κατασκευάζειν ἐκτὸς τῶν εὐλόγων δόξειεν ἂν πίπτειν.	Adhuc autem si praeter sensibiles substantias est aliqua alia substantia, praeter quales sensibilium oportet ponere hanc esse? Quid enim magis praeter homines aut equos quam aliorum ani↵malium ponet quis ipsam aut et inanimatorum totaliter? Equalesque sensibilibus et corruptibilibus substantiis perpetuas alteras construere extra rationabilia videbitur utique cadere.	-Further, if there is another substance apart from and corresponding to sensible substances, which kinds of sensible substance must be supposed to have this corresponding to them? Why should one suppose men or horses to have it, more than either the other animals or even all lifeless things? On the other hand to set up other and eternal substances equal in number to the sensible and perishable substances would seem to fall beyond the bounds of probability.
εἰ δὲ μὴ χωριστὴ τῶν σωμάτων ἡ ζητουμένη νῦν ἀρχή, [20] τίνα ἄν τις ἄλλην θείη μᾶλλον τῆς ὕλης; αὕτη γε μὴν ἐνεργείᾳ μὲν οὐκ ἔστι, δυνάμει δ᾽ ἔστιν. μᾶλλόν τ᾽ ἂν ἀρχὴ κυριωτέρα ταύτης δόξειεν εἶναι τὸ εἶδος καὶ ἡ μορφή: τοῦτο δὲ φθαρτόν, ὥσθ᾽ ὅλως οὐκ ἔστιν ἀΐδιος οὐσία χωριστὴ καὶ καθ᾽ αὑτήν. ἀλλ᾽ ἄτοπον: ἔοικε γὰρ καὶ ζητεῖται σχεδὸν [25] ὑπὸ τῶν χαριεστάτων ὡς οὖσά τις ἀρχὴ καὶ οὐσία τοιαύτη: πῶς γὰρ ἔσται τάξις μή τινος ὄντος ἀϊδίου καὶ χωριστοῦ καὶ μένοντος;	Si autem non separabile a corporibus quesitum nunc principium est, quid utique aliud quis ponet magis materia? Haec tamen ↵ actu quidem non est, potentia autem est. Magisque utique principium principalius hac videbitur esse species et forma; hoc autem corruptibile. Quare totaliter non est perpetua substantia separabilis et secundum se. Sed inconveniens. Videtur enim et quaeritur fere a gratiosissimis tamquam existens quoddam princi↵pium et substantia talis; quomodo enim erit ordo non existente aliquo perpetuo et separabili et manente?	But if the principle we now seek is not separable from corporeal things, what has a better claim to the name matter? This, however, does not exist in actuality, but exists in potency. And it would seem rather that the form or shape is a more important principle than this; but the form is perishable, so that there is no eternal substance at all which can exist apart and independent. But this is paradoxical; for such a principle and substance seems to exist and is sought by nearly all the most refined thinkers as something that exists; for how is there to be order unless there is something eternal and independent and permanent?
ἔτι δ᾽ εἴπερ ἔστι τις οὐσία καὶ ἀρχὴ τοιαύτη τὴν φύσιν οἵαν νῦν ζητοῦμεν, καὶ αὕτη μία πάντων καὶ ἡ αὐτὴ τῶν ἀϊδίων τε καὶ φθαρτῶν, ἀπορίαν ἔχει διὰ τί ποτε τῆς [30] αὐτῆς ἀρχῆς οὔσης τὰ μέν ἐστιν ἀΐδια τῶν ὑπὸ τὴν ἀρχὴν τὰ δ᾽ οὐκ ἀΐδια (τοῦτο γὰρ ἄτοπον): εἰ δ᾽ ἄλλη μέν ἐστιν ἀρχὴ τῶν φθαρτῶν ἄλλη δὲ τῶν ἀϊδίων, εἰ μὲν ἀΐδιος καὶ ἡ τῶν φθαρτῶν, ὁμοίως ἀπορήσομεν (διὰ τί γὰρ οὐκ ἀϊδίου τῆς ἀρχῆς οὔσης καὶ τὰ ὑπὸ τὴν ἀρχὴν ἀΐδια;): φθαρτῆς δ᾽ [35] οὔσης ἄλλη τις ἀρχὴ γίγνεται ταύτης κἀκείνης ἑτέρα, καὶ τοῦτ᾽ εἰς ἄπειρον πρόεισιν.	Adhuc autem siquidem est aliqua substantia et principium tale secundum naturam quale nunc quaerimus, et hoc unum omnium et idem perpetuorum et corruptibilium, dubitationem habet propter quid quidem eodem principio existente haec qui↵dem sunt perpetua eorum quae sub principio, haec autem non perpetua; hoc enim inconveniens. Si autem aliud quidem principium est corruptibilium aliud autem perpetuorum, si quidem perpetuum et quod corruptibilium, similiter dubitabimus; propƿter quid enim non, perpetuo principio existente, et quae sub prin↵cipio perpetua? Corruptibili autem existente aliud aliquod principium fit huius, et illius alterum, et hoc in infinitum procedit.	Further, if there is a substance or principle of such a nature as that which we are now seeking, and if this is one for all things, and the same for eternal and for perishable things, it is hard to say why in the world, if there is the same principle, some of the things that fall under the principle are eternal, and others are not eternal; this is paradoxical. But if there is one principle of perishable and another of eternal things, we shall be in a like difficulty if the principle of perishable things, as well as that of eternal, is eternal; for why, if the principle is eternal, are not the things that fall under the principle also eternal? But if it is perishable another principle is involved to account for it, and another to account for that, and this will go on to infinity.
εἰ δ᾽ αὖ τις τὰς δοκούσας μάλιστ᾽ ἀρχὰς ἀκινήτους εἶναι, τό τε ὂν καὶ τὸ ἕν, θήσει, πρῶτον μὲν εἰ μὴ τόδε τι καὶ οὐσίαν ἑκάτερον αὐτῶν σημαίνει, [1060β] [1] πῶς ἔσονται χωρισταὶ καὶ καθ᾽ αὑτάς; τοιαύτας δὲ ζητοῦμεν τὰς ἀϊδίους τε καὶ πρώτας ἀρχάς. εἴ γε μὴν τόδε τι καὶ οὐσίαν ἑκάτερον αὐτῶν δηλοῖ, πάντ᾽ ἐστὶν οὐσίαι τὰ ὄντα: κατὰ [5] πάντων γὰρ τὸ ὂν κατηγορεῖται (κατ᾽ ἐνίων δὲ καὶ τὸ ἕν): οὐσίαν δ᾽ εἶναι πάντα τὰ ὄντα ψεῦδος.	Si autem rursum aliquis putata maxime principia immobilia ↵ esse, ens et unum, ponat, primo quidem si non hoc aliquid et substantiam utrumque ipsorum significat, quomodo erunt separabilia et per se? Talia autem quaerimus perpetuaque et prima principia. Si vero hoc aliquid et substantiam utrumque ↵ ipsorum significat, omnia erunt substantia entia; de omnibus enim ens predicatur, de quibusdam autem et unum. Substantiam autem esse omnia entia falsum.	If on the other hand we are to set up what are thought to be the most unchangeable principles, being and unity, firstly, if each of these does not indicate a this or sub[60b]stance, how will they be separable and independent? Yet we expect the eternal and primary principles to be so. But if each of them does signify a this or substance, all things that are are substances; for being is predicated of all things (and unity also of some); but that all things that are are substance is false.
ἔτι δὲ τοῖς τὴν πρώτην ἀρχὴν τὸ ἓν λέγουσι καὶ τοῦτ᾽ οὐσίαν, ἐκ δὲ τοῦ ἑνὸς καὶ τῆς ὕλης τὸν ἀριθμὸν γεννῶσι πρῶτον καὶ τοῦτον οὐσίαν φάσκουσιν εἶναι, πῶς ἐνδέχεται τὸ λεγόμενον ἀληθὲς εἶναι; [10] τὴν γὰρ δυάδα καὶ τῶν λοιπῶν ἕκαστον ἀριθμῶν τῶν συνθέτων πῶς ἓν δεῖ νοῆσαι; περὶ τούτου γὰρ οὔτε λέγουσιν οὐδὲν οὔτε ῥᾴδιον εἰπεῖν.	Adhuc autem primum principium quod unum dicentibus et hoc substantiam, ex uno autem et materia numerum generant primo et hunc substantiam ↵ dicunt esse, quomodo contingit quod dicitur verum esse? Dualitatem enim et reliquorum unumquemque numerum compositorum, quomodo unum oportet intelligere? De hoc enim neque dicunt nihil neque facile dicere.	Further, how can they be right who say that the first principle is unity and this is substance, and generate number as the first product from unity and from matter, assert that number is substance? How are we to think of two , and each of the other numbers composed of units, as one? On this point neither do they say anything nor is it easy to say anything.
εἴ γε μὴν γραμμὰς ἢ τὰ τούτων ἐχόμενα (λέγω δὲ ἐπιφανείας τὰς πρώτας) θήσει τις ἀρχάς, ταῦτά γ᾽ οὐκ εἰσὶν οὐσίαι χωρισταί, τομαὶ δὲ καὶ διαιρέσεις αἱ μὲν [15] ἐπιφανειῶν αἱ δὲ σωμάτων (αἱ δὲ στιγμαὶ γραμμῶν), ἔτι δὲ πέρατα τῶν αὐτῶν τούτων: πάντα δὲ ταῦτα ἐν ἄλλοις ὑπάρχει καὶ χωριστὸν οὐδέν ἐστιν.	Si vero lineas aut hiis habita (dico autem superficies) prima ponat quis principia, haec autem non sunt substantiae separabiles, decisiones autem et divisiones ↵ hae quidem superficierum hae autem corporum, puncta autem linearum, adhuc autem termini eorundem horum; omnia autem haec in aliis existunt et separabile nullum est.	But if we are to suppose lines or what comes after these (I mean the primary surfaces) to be principles, these at least are not separable substances, but sections and divisions-the former of surfaces, the latter of bodies (while points are sections and divisions of lines); and further they are limits of these same things; and all these are in other things and none is separable.
ἔτι πῶς οὐσίαν ὑπολαβεῖν εἶναι δεῖ τοῦ ἑνὸς καὶ στιγμῆς; οὐσίας μὲν γὰρ πάσης γένεσις ἔστι, στιγμῆς δ᾽ οὐκ ἔστιν: διαίρεσις γὰρ ἡ στιγμή.	Adhuc quomodo substantiam existimare esse oportet unius et puncti? Substantiae quidem enim omnis generatio est, puncti autem non est; divisio enim punctum.	Further, how are we to suppose that there is a substance of unity and the point? Every substance comes into being by a gradual process, but a point does not; for the point is a division.
παρέχει [20] δ᾽ ἀπορίαν καὶ τὸ πᾶσαν μὲν ἐπιστήμην εἶναι τῶν καθόλου καὶ τοῦ τοιουδί, τὴν δ᾽ οὐσίαν μὴ τῶν καθόλου εἶναι, μᾶλλον δὲ τόδε τι καὶ χωριστόν, ὥστ᾽ εἰ περὶ τὰς ἀρχάς ἐστιν ἐπιστήμη, πῶς δεῖ τὴν ἀρχὴν ὑπολαβεῖν οὐσίαν εἶναι;	↵ Exhibet autem dubitationem et omnem quidem scientiam esse universalium et talis, substantiam autem non universalium ƿ esse, magis autem hoc aliquid et separabile. Quare si circa principia est scientia, quomodo oportet principium existimare substantiam esse?	A further difficulty is raised by the fact that all knowledge is of universals and of the such , but substance is not a universal, but is rather a this -a separable thing, so that if there is knowledge about the first principles, the question arises, how are we to suppose the first principle to be substance?
ἔτι πότερον ἔστι τι παρὰ τὸ σύνολον ἢ οὔ (λέγω δὲ τὴν ὕλην καὶ [25] τὸ μετὰ ταύτης); εἰ μὲν γὰρ μή, τά γε ἐν ὕλῃ φθαρτὰ πάντα: εἰ δ᾽ ἔστι τι, τὸ εἶδος ἂν εἴη καὶ ἡ μορφή: τοῦτ᾽ οὖν ἐπὶ τίνων ἔστι καὶ ἐπὶ τίνων οὔ, χαλεπὸν ἀφορίσαι: ἐπ᾽ ἐνίων γὰρ δῆλον οὐκ ὂν χωριστὸν τὸ εἶδος, οἷον οἰκίας.	Adhuc utrum est aliquid praeter synolon aut non? Dico autem materiam et quod cum hac. Si quidem enim non, quae ↵ quidem in materia corruptibilia omnia. Si autem est aliquid, species utique erit et forma. Hoc igitur in quibus est et in quibus non, difficile determinare; in quibusdam enim palam non existens separabilis species, puta domus.	Further, is there anything apart from the concrete thing (by which I mean the matter and that which is joined with it), or not? If not, we are met by the objection that all things that are in matter are perishable. But if there is something, it must be the form or shape. Now it is hard to determine in which cases this exists apart and in which it does not; for in some cases the form is evidently not separable, e.g. in the case of a house.
ἔτι πότερον αἱ ἀρχαὶ εἴδει ἢ ἀριθμῷ αἱ αὐταί; εἰ γὰρ ἀριθμῷ [30] ἕν, πάντ᾽ ἔσται ταὐτά.	Adhuc utrum principia specie aut numero eadem? Si enim numero, omnia erunt eadem.	Further, are the principles the same in kind or in number? If they are one in number, all things will be the same. (See also G, chapters 1,2).