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. And contrariety is one of these concepts; for contrariety
is a kind of difference, and difference is a kind of otherness.
Therefore, since there are many senses in which a thing is said to
be one, these terms also will have many senses, but yet it belongs
to one science to know them all; for a term belongs to different
sciences not if it has different senses, but if it has not one meaning
and its definitions cannot be referred to one central meaning. And
since all things are referred to that which is primary, as for
instance all things which are called one are referred to the primary
one, we must say that this holds good also of the same and the other
and of contraries in general; so that after distinguishing the various
senses of each, we must then explain by reference to what is primary
in the case of each of the predicates in question, saying how they are
related to it; for some will be called what they are called because
they possess it, others because they produce it, and others in other
such ways.
It is evident, then, that it belongs to one science to be able
to give an account of these concepts as well as of substance (this was
one of the questions in our book of problems), and that it is the
function of the philosopher to be able to investigate all things.
For if it is not the function of the philosopher, who is it who will
inquire whether Socrates and Socrates seated are the same thing, or
whether one thing has one contrary, or what contrariety is, or how
many meanings it has? And similarly with all other such questions
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