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.e. to the highest knowledge; but we
are not. For there is nothing contrary to that which is primary; for
all contraries have matter, and things that have matter exist only
potentially; and the ignorance which is contrary to any knowledge
leads to an object contrary to the object of the knowledge; but what
is primary has no contrary.
Again, if besides sensible things no others exist, there will be
no first principle, no order, no becoming, no heavenly bodies, but
each principle will have a principle before it, as in the accounts
of the theologians and all the natural philosophers. But if the
Forms or the numbers are to exist, they will be causes of nothing;
or if not that, at least not of movement. Further, how is extension,
i.e. a continuum, to be produced out of unextended parts? For number
will not, either as mover or as form, produce a continuum. But again
there cannot be any contrary that is also essentially a productive
or moving principle; for it would be possible for it not to be. Or
at least its action would be posterior to its potency. The world,
then, would not be eternal. But it is; one of these premisses, then,
must be denied. And we have said how this must be done. Further, in
virtue of what the numbers, or the soul and the body, or in general
the form and the thing, are one-of this no one tells us anything;
nor can any one tell, unless he says, as we do, that the mover makes
them one
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