Page - 1550 - in The Complete Aristotle

genera; and if these also are principles, there comes to be practically an infinite number of principles, especially if we suppose the highest genus to be a principle.-But again, if unity is more of the nature of a principle, and the indivisible is one, and everything indivisible is so either in quantity or in species, and that which is so in species is the prior, and genera are divisible into species for man is not the genus of individual men), that which is predicated directly of the individuals will have more unity.-Further, in the case of things in which the distinction of prior and posterior is present, that which is predicable of these things cannot be something apart from them (e.g. if two is the first of numbers, there will not be a Number apart from the kinds of numbers; and similarly there will not be a Figure apart from the kinds of figures; and if the genera of these things do not exist apart from the species, the genera of other things will scarcely do so; for genera of these things are thought to exist if any do). But among the individuals one is not prior and another posterior. Further, where one thing is better and another worse, the better is always prior; so that of these also no genus can exist. From these considerations, then, the species predicated of individuals seem to be principles rather than the genera. But again, it is not easy to say in what sense these are to be taken as principles. For the principle or cause must exist alongside of the things of which it is the principle, and must be capable of existing in separation from them; but for what reason should we suppose any such thing to exist alongside of the individual, except that it is predicated universally and of all? But if this is the reason, the things that are more universal must be supposed to be more of the nature of principles; so that the highest genera would be the principles. < div id=“section31” class=“section” title=“4”> 4 (8) There is a difficulty connected with these, the hardest of all and the most necessary to examine, and of this the discussion now awaits us. 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 1550