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. Now even if
it happens that the same thing is a principle both as matter and as
mover, still the being, at least, of the two is not the same. In which
respect then is love a principle? It is paradoxical also that strife
should be imperishable; the nature of his 'evil' is just strife.
Anaxagoras makes the good a motive principle; for his 'reason'
moves things. But it moves them for an end, which must be something
other than it, except according to our way of stating the case; for,
on our view, the medical art is in a sense health. It is paradoxical
also not to suppose a contrary to the good, i.e. to reason. But all
who speak of the contraries make no use of the contraries, unless we
bring their views into shape. And why some things are perishable and
others imperishable, no one tells us; for they make all existing
things out of the same principles. Further, some make existing
things out of the nonexistent; and others to avoid the necessity of
this make all things one.
Further, why should there always be becoming, and what is the
cause of becoming?-this no one tells us. And those who suppose two
principles must suppose another, a superior principle, and so must
those who believe in the Forms; for why did things come to
participate, or why do they participate, in the Forms? And all other
thinkers are confronted by the necessary consequence that there is
something contrary to Wisdom, i
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