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or by the same faculty in two different states: for flesh necessarily involves
matter and is like what is snub-nosed, a this in a this. Now it is by means of
the sensitive faculty that we discriminate the hot and the cold, i.e. the factors
which combined in a certain ratio constitute flesh: the essential character of
flesh is apprehended by something different either wholly separate from the
sensitive faculty or related to it as a bent line to the same line when it has
been straightened out.
Again in the case of abstract objects what is straight is analogous to what is
snub-nosed; for it necessarily implies a continuum as its matter: its
constitutive essence is different, if we may distinguish between straightness
and what is straight: let us take it to be two-ness. It must be apprehended,
therefore, by a different power or by the same power in a different state. To
sum up, in so far as the realities it knows are capable of being separated from
their matter, so it is also with the powers of mind.
The problem might be suggested: if thinking is a passive affection, then if
mind is simple and impassible and has nothing in common with anything else,
as Anaxagoras says, how can it come to think at all? For interaction between
two factors is held to require a precedent community of nature between the
factors. Again it might be asked, is mind a possible object of thought to itself?
For if mind is thinkable per se and what is thinkable is in kind one and the
same, then either (a) mind will belong to everything, or (b) mind will contain
some element common to it with all other realities which makes them all
thinkable.
(1) Have not we already disposed of the difficulty about interaction
involving a common element, when we said that mind is in a sense potentially
whatever is thinkable, though actually it is nothing until it has thought? What
it thinks must be in it just as characters may be said to be on a writingtablet on
which as yet nothing actually stands written: this is exactly what happens with
mind.
(Mind is itself thinkable in exactly the same way as its objects are. For (a)
in the case of objects which involve no matter, what thinks and what is
thought are identical; for speculative knowledge and its object are identical.
(Why mind is not always thinking we must consider later.) (b) In the case of
those which contain matter each of the objects of thought is only potentially
present. It follows that while they will not have mind in them (for mind is a
potentiality of them only in so far as they are capable of being disengaged
from matter) mind may yet be thinkable.
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Buch The Complete Aristotle"
The Complete Aristotle
- Titel
- The Complete Aristotle
- Autor
- Aristotle
- Datum
- ~322 B.C.
- Sprache
- englisch
- Lizenz
- PD
- Abmessungen
- 21.0 x 29.7 cm
- Seiten
- 2328
- Schlagwörter
- Philosophy, Antique, Philosophie, Antike, Dialogues, Metaphysik, Metaphysics, Ideologie, Ideology, Englisch
- Kategorien
- Geisteswissenschaften
- International
Inhaltsverzeichnis
- Part 1; Logic (Organon) 3
- Categories 4
- On Interpretation 34
- Prior Analytics, Book I 56
- Prior Analytics, Book II 113
- Posterior Analytics, Book I 149
- Posterior Analytics, Book II 193
- Topics, Book I 218
- Topics, Book II 221
- Topics, Book III 237
- Topics, Book IV 248
- Topics, Book V 266
- Topics, Book VI 291
- Topics, Book VII 317
- Topics, Book VIII 326
- On Sophistical Refutations 348
- Part 2; Universal Physics 396
- Physics, Book I 397
- Physics, Book II 415
- Physics, Book III 432
- Physics, Book IV 449
- Physics, Book V 481
- Physics, Book VI 496
- Physics, Book VII 519
- Physics, Book VIII 533
- On the Heavens, Book I 570
- On the Heavens, Book II 599
- On the Heavens, Book III 624
- On the Heavens, Book IV 640
- On Generation and Corruption, Book I 651
- On Generation and Corruption, Book II 685
- Meteorology, Book I 707
- Meteorology, Book II 733
- Meteorology, Book III 760
- Meteorology, Book IV 773
- Part 3; Human Physics 795
- On the Soul, Book I 796
- On the Soul, Book II 815
- On the Soul, Book III 840
- On Sense and the Sensible 861
- On Memory and Reminiscence 889
- On Sleep and Sleeplessness 899
- On Dreams 909
- On Prophesying by Dreams 918
- On Longevity and the Shortness of Life 923
- On Youth, Old Age, Life and Death, and Respiration 929
- Part 4; Animal Physics 952
- The History of Animals, Book I 953
- The History of Animals, Book II translated 977
- The History of Animals, Book III 1000
- The History of Animals, Book IV 1029
- The History of Animals, Book V 1056
- The History of Animals, Book VI 1094
- The History of Animals, Book VII 1135
- The History of Animals, Book VIII 1150
- The History of Animals, Book IX 1186
- On the Parts of Animals, Book I 1234
- On the Parts of Animals, Book II 1249
- On the Parts of Animals, Book III 1281
- On the Parts of Animals, Book IV 1311
- On the Motion of Animals 1351
- On the Gait of Animals 1363
- On the Generation of Animals, Book I 1381
- On the Generation of Animals, Book II 1412
- On the Generation of Animals, Book III 1444
- On the Generation of Animals, Book IV 1469
- On the Generation of Animals, Book V 1496
- Part 5; Metaphysics 1516
- Part 6; Ethics and Politics 1748
- Nicomachean Ethics, Book I 1749
- Nicomachean Ethics, Book II 1766
- Nicomachean Ethics, Book III 1779
- Nicomachean Ethics, Book IV 1799
- Nicomachean Ethics, Book V 1817
- Nicomachean Ethics, Book VI 1836
- Nicomachean Ethics, Book VII 1851
- Nicomachean Ethics, Book VIII 1872
- Nicomachean Ethics, Book IX 1890
- Nicomachean Ethics, Book X 1907
- Politics, Book I 1925
- Politics, Book II 1943
- Politics, Book III 1970
- Politics, Book IV 1997
- Politics, Book V 2023
- Politics, Book VI 2053
- Politics, Book VII 2065
- Politics, Book VIII 2091
- The Athenian Constitution 2102
- Part 7; Aesthetic Writings 2156