Книга только для ознакомления
. For
knowledge, like the verb 'to know', means two things, of which one
is potential and one actual. The potency, being, as matter,
universal and indefinite, deals with the universal and indefinite; but
the actuality, being definite, deals with a definite object, being a
'this', it deals with a 'this'. But per accidens sight sees
universal colour, because this individual colour which it sees is
colour; and this individual a which the grammarian investigates is
an a. For if the principles must be universal, what is derived from
them must also be universal, as in demonstrations; and if this is
so, there will be nothing capable of separate existence-i.e. no
substance. But evidently in a sense knowledge is universal, and in a
sense it is not.
Book XIV
1
REGARDING this kind of substance, what we have said must be
taken as sufficient. All philosophers make the first principles
contraries: as in natural things, so also in the case of
unchangeable substances. But since there cannot be anything prior to
the first principle of all things, the principle cannot be the
principle and yet be an attribute of something else. To suggest this
is like saying that the white is a first principle, not qua anything
else but qua white, but yet that it is predicable of a subject, i.e.
that its being white presupposes its being something else; this is
absurd, for then that subject will be prior
|
