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. If, on the one hand, there is nothing apart from individual
things, and the individuals are infinite in number, how then is it
possible to get knowledge of the infinite individuals? For all
things that we come to know, we come to know in so far as they have
some unity and identity, and in so far as some attribute belongs to
them universally.
But if this is necessary, and there must be something apart from
the individuals, it will be necessary that the genera exist apart from
the individuals, either the lowest or the highest genera; but we found
by discussion just now that this is impossible.
Further, if we admit in the fullest sense that something exists
apart from the concrete thing, whenever something is predicated of the
matter, must there, if there is something apart, be something apart
from each set of individuals, or from some and not from others, or
from none? (A) If there is nothing apart from individuals, there
will be no object of thought, but all things will be objects of sense,
and there will not be knowledge of anything, unless we say that
sensation is knowledge. Further, nothing will be eternal or unmovable;
for all perceptible things perish and are in movement. But if there is
nothing eternal, neither can there be a process of coming to be; for
there must be something that comes to be, i.e. from which something
comes to be, and the ultimate term in this series cannot have come
to be, since the series has a limit and since nothing can come to be
out of that which is not
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