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. Now since of an infinite number of terms there is
not a first, the first in this series will not exist, and therefore no
following term exist. Nothing, then, can either come term wi to be
or move or change. Further, that which is capable of a movement is
also capable of the contrary movement and rest, and that which comes
to be also ceases to be. Therefore that which is coming to be is
ceasing to be when it has come to be coming to be; for it cannot cease
to be as soon as it is coming to be coming to be, nor after it has
come to be; for that which is ceasing to be must be. Further, there
must be a matter underlying that which comes to be and changes. What
will this be, then,-what is it that becomes movement or becoming, as
body or soul is that which suffers alteration? And; again, what is
it that they move into? For it must be the movement or becoming of
something from something into something. How, then, can this condition
be fulfilled? There can be no learning of learning, and therefore no
becoming of becoming. Since there is not movement either of
substance or of relation or of activity and passivity, it remains that
movement is in respect of quality and quantity and place; for each
of these admits of contrariety. By quality I mean not that which is in
the substance (for even the differentia is a quality), but the passive
quality, in virtue of which a thing is said to be acted on or to be
incapable of being acted on
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