Page - 1549 - in The Complete Aristotle

sounds consist that are thought to be elements and principles of articulate sound, not the common genus-articulate sound; and we give the name of ‘elements’ to those geometrical propositions, the proofs of which are implied in the proofs of the others, either of all or of most. Further, both those who say there are several elements of corporeal things and those who say there is one, say the parts of which bodies are compounded and consist are principles; e.g. Empedocles says fire and water and the rest are the constituent elements of things, but does not describe these as genera of existing things. Besides this, if we want to examine the nature of anything else, we examine the parts of which, e.g. a bed consists and how they are put together, and then we know its nature. To judge from these arguments, then, the principles of things would not be the genera; but if we know each thing by its definition, and the genera are the principles or starting-points of definitions, the genera must also be the principles of definable things. And if to get the knowledge of the species according to which things are named is to get the knowledge of things, the genera are at least starting-points of the species. And some also of those who say unity or being, or the great and the small, are elements of things, seem to treat them as genera. But, again, it is not possible to describe the principles in both ways. For the formula of the essence is one; but definition by genera will be different from that which states the constituent parts of a thing. (7) Besides this, even if the genera are in the highest degree principles, should one regard the first of the genera as principles, or those which are predicated directly of the individuals? This also admits of dispute. For if the universals are always more of the nature of principles, evidently the uppermost of the genera are the principles; for these are predicated of all things. There will, then, be as many principles of things as there are primary genera, so that both being and unity will be principles and substances; for these are most of all predicated of all existing things. But it is not possible that either unity or being should be a single genus of things; for the differentiae of any genus must each of them both have being and be one, but it is not possible for the genus taken apart from its species (any more than for the species of the genus) to be predicated of its proper differentiae; so that if unity or being is a genus, no differentia will either have being or be one. But if unity and being are not genera, neither will they be principles, if the genera are the principles. Again, the intermediate kinds, in whose nature the differentiae are included, will on this theory be genera, down to the indivisible species; but as it is, some are thought to be genera and others are not thought to be so. Besides this, the differentiae are principles even more than the 1549