Книга только для ознакомления
. I say not
the intellectual part; for other animals than man have the power of
locomotion, but in none but him is there intellect. Thus then it is
plain that it is not of the whole soul that we have to treat. For it
is not the whole soul that constitutes the animal nature, but only
some part or parts of it. Moreover, it is impossible that any
abstraction can form a subject of natural science, seeing that
everything that Nature makes is means to an end. For just as human
creations are the products of art, so living objects are manifest in
the products of an analogous cause or principle, not external but
internal, derived like the hot and the cold from the environing
universe. And that the heaven, if it had an origin, was evolved and is
maintained by such a cause, there is therefore even more reason to
believe, than that mortal animals so originated. For order and
definiteness are much more plainly manifest in the celestial bodies
than in our own frame; while change and chance are characteristic of
the perishable things of earth. Yet there are some who, while they
allow that every animal exists and was generated by nature,
nevertheless hold that the heaven was constructed to be what it is
by chance and spontaneity; the heaven, in which not the faintest
sign of haphazard or of disorder is discernible! Again, whenever there
is plainly some final end, to which a motion tends should nothing
stand in the way, we always say that such final end is the aim or
purpose of the motion; and from this it is evident that there must
be a something or other really existing, corresponding to what we call
by the name of Nature
|
