Page - 1735 - in The Complete Aristotle

Book XIV Translated by W. D. Ross < div id=“section151” class=“section” title=“1”> 1 Regarding this kind of substance, what we have said must be taken as sufficient. All philosophers make the first principles contraries: as in natural things, so also in the case of unchangeable substances. But since there cannot be anything prior to the first principle of all things, the principle cannot be the principle and yet be an attribute of something else. To suggest this is like saying that the white is a first principle, not qua anything else but qua white, but yet that it is predicable of a subject, i.e. that its being white presupposes its being something else; this is absurd, for then that subject will be prior. But all things which are generated from their contraries involve an underlying subject; a subject, then, must be present in the case of contraries, if anywhere. All contraries, then, are always predicable of a subject, and none can exist apart, but just as appearances suggest that there is nothing contrary to substance, argument confirms this. No contrary, then, is the first principle of all things in the full sense; the first principle is something different. But these thinkers make one of the contraries matter, some making the unequal which they take to be the essence of plurality-matter for the One, and others making plurality matter for the One. (The former generate numbers out of the dyad of the unequal, i.e. of the great and small, and the other thinker we have referred to generates them out of plurality, while according to both it is generated by the essence of the One.) For even the philosopher who says the unequal and the One are the elements, and the unequal is a dyad composed of the great and small, treats the unequal, or the great and the small, as being one, and does not draw the distinction that they are one in definition, but not in number. But they do not describe rightly even the principles which they call elements, for some name the great and the small with the One and treat these three as elements of numbers, two being matter, one the form; while others name the many and few, because the great and the small are more appropriate in their nature to magnitude than to number; and others name rather the universal character common to these-’that which exceeds and that which is exceeded’. None of these varieties of opinion makes any difference 1735