Книга только для ознакомления
. (3) In number, then, the individual is indivisible,
and (4) in kind, that which in intelligibility and in knowledge is
indivisible, so that that which causes substances to be one must be
one in the primary sense. 'One', then, has all these meanings-the
naturally continuous and the whole, and the individual and the
universal. And all these are one because in some cases the movement,
in others the thought or the definition is indivisible.
But it must be observed that the questions, what sort of things
are said to be one, and what it is to be one and what is the
definition of it, should not be assumed to be the same. 'One' has
all these meanings, and each of the things to which one of these kinds
of unity belongs will be one; but 'to be one' will sometimes mean
being one of these things, and sometimes being something else which is
even nearer to the meaning of the word 'one' while these other
things approximate to its application. This is also true of
'element' or 'cause', if one had both to specify the things of which
it is predicable and to render the definition of the word. For in a
sense fire is an element (and doubtless also 'the indefinite' or
something else of the sort is by its own nature the element), but in a
sense it is not; for it is not the same thing to be fire and to be
an element, but while as a particular thing with a nature of its own
fire is an element, the name 'element' means that it has this
attribute, that there is something which is made of it as a primary
constituent
|
