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Metaphysics, by Aristotle (full pdf)
Hi beloveds,
Because it is always interesting to dig into the metaphysics studies of the past, I am sharing the full 149 pages of Aristotle's Metaphysics.
Access the manuscript using this link or find it for download below.
Enjoy your exploration.
Love,
Da Pah Kwan Yin San 🙏
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San'a'ke o Da Pah Kwan Yin San ❤
I m just at the start and i found it already exciting to read.
Da'ka'ya for sharing 🙏
With Love and joy,
Da Hana Akeyasan Grace Gayasha San
Awewome, Da @grace-gayasha San, that you're starting to explore Aristotle! Believe me when I say it is worth it. 🙏
San’a’ke o Da Pah Kwan Yin San ❤️
I just finished the book and very interesting, because I have a memory reading Aristotle and Socrates and many more,and I totally forgot about them, because I could be with my-self and then the mind did shut off so that feeling I recognised with the first sentences.
There is a paragraph that I like:
’Further, the process will go on to infinity, if there is to be change of change and coming to be of coming to be. What is true of the later, then, must be true of the earlier; e.g. if the simple coming to be was once coming to be, that which comes to be something was also once coming to be; therefore that which simply comes to be something was not yet in existence, but something which was coming to be coming to be something was already in existence. And this was once coming to be, so that at that time it was not yet coming to be something else. Now since of an infinite number of terms there is not a first, the first in this series will not exist, and therefore no following term exist. Nothing, then, can either come term wi to be or move or change. Further, that which is capable of a movement is also capable of the contrary movement and rest, and that which comes to be also ceases to be. Therefore that which is coming to be is ceasing to be when it has come to be coming to be; for it cannot cease to be as soon as it is coming to be coming to be, nor after it has come to be; for that which is ceasing to be must be. Further, there must be a matter underlying that which comes to be and changes. What will this be, then, – what is it that becomes movement or becoming, as body or soul is that which suffers alteration? And; again, what is it that they move into? For it must be the movement or becoming of something from something into something. How, then, can this condition be fulfilled? There can be no learning of learning, and therefore no becoming of becoming. Since there is not movement either of substance or of relation or of activity and passivity, it remains that movement is in respect of quality and quantity and place; for each of these admits of contrariety. By quality I mean not that which is in the substance (for even the differentia is a quality), but the passive quality, in virtue of which a thing is said to be acted on or to be incapable of being acted on. The immobile is either that which is wholly incapable of being moved, or that which is moved with difficulty in a long time or begins slowly, or that which is of a nature to be moved and can be moved but is not moved when and where and as it would naturally be moved. This alone among immobiles I describe as being at rest; for rest is contrary to movement, so that it must be a privation in that which is receptive of movement.’
San i ohami vish’ka imzaia’e
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