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. 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.-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.-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?
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
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