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things. Therefore the necessary in the primary and strict sense is
the simple; for this does not admit of more states than one, so that
it cannot even be in one state and also in another; for if it did
it would already be in more than one. If, then, there are any things
that are eternal and unmovable, nothing compulsory or against their
nature attaches to them.
Part 6 "
"'One' means (1) that which is one by accident, (2) that which is
one by its own nature. (1) Instances of the accidentally one are 'Coriscus
and what is musical', and 'musical Coriscus' (for it is the same thing
to say 'Coriscus and what is musical', and 'musical Coriscus'), and
'what is musical and what is just', and 'musical Coriscus and just
Coriscus'. For all of these are called one by virtue of an accident,
'what is just and what is musical' because they are accidents of one
substance, 'what is musical and Coriscus' because the one is an accident
of the other; and similarly in a sense 'musical Coriscus' is one with
'Coriscus' because one of the parts of the phrase is an accident of
the other, i.e. 'musical' is an accident of Coriscus; and 'musical
Coriscus' is one with 'just Coriscus' because one part of each is
an accident of one and the same subject. The case is similar if the
accident is predicated of a genus or of any universal name, e.g. if
one says that man is the same as 'musical man'; for this is either
because 'musical' is an accident of man, which is one substance, or
because both are accidents of some individual, e.g. Coriscus. Both,
however, do not belong to him in the same way, but one presumably
as genus and included in his substance, the other as a state or affection
of the substance.
"The things, then, that are called one in virtue of an accident, are
called so in this way. (2) Of things that are called one in virtue
of their own nature some (a) are so called because they are continuous,
e.g. a bundle is made one by a band, and pieces of wood are made one
by glue; and a line, even if it is bent, is called one if it is continuous,
as each part of the body is, e.g. the leg or the arm. Of these themselves,
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METAPHYSICS 55
the continuous by nature are more one than the continuous by art.
A thing is called continuous which has by its own nature one movement
and cannot have any other; and the movement is one when it is indivisible,
and it is indivisible in respect of time. Those things are continuous
by their own nature which are one not merely by contact; for if you
put pieces of wood touching one another, you will not say these are
one piece of wood or one body or one continuum of any other sort.
Things, then, that are continuous in any way called one, even if they
admit of being bent, and still more those which cannot be bent; e.g.
the shin or the thigh is more one than the leg, because the movement
of the leg need not be one. And the straight line is more one than
the bent; but that which is bent and has an angle we call both one
and not one, because its movement may be either simultaneous or not
simultaneous; but that of the straight line is always simultaneous,
and no part of it which has magnitude rests while another moves, as
in the bent line.
"(b, i) Things are called one in another sense because their substratum
does not differ in kind; it does not differ in the case of things
whose kind is indivisible to sense. The substratum meant is either
the nearest to, or the farthest from, the final state. For, one the
one hand, wine is said to be one and water is said to be one, qua
indivisible in kind; and, on the other hand, all juices, e.g. oil
and wine, are said to be one, and so are all things that can be melted,
because the ultimate substratum of all is the same; for all of these
are water or air.
"(ii) Those things also are called one whose genus is one though distinguished
by opposite differentiae-these too are all called one because the
genus which underlies the differentiae is one (e.g. horse, man, and
dog form a unity, because all are animals), and indeed in a way similar
to that in which the matter is one. These are sometimes called one
in this way, but sometimes it is the higher genus that is said to
be the same (if they are infimae species of their genus)-the genus
above the proximate genera; e.g. the isosceles and the equilateral
are one and the same figure because both are triangles; but they are
not the same triangles.
"(c) Two things are called one, when the definition which states the
essence of one is indivisible from another definition which shows [ Pobierz całość w formacie PDF ]

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