Download Aristotle Physics: Books I and II (Clarendon Aristotle by Aristotle (author), William Charlton (translator and editor) PDF

By Aristotle (author), William Charlton (translator and editor)

Within the first books of the Physics Aristotle discusses philosophical concerns concerned with the research of the actual universe. He introduces his contrast among shape and subject and his fourfold type of explanations or explanatory elements, and defends teleological rationalization. those books for this reason shape a average access into Aristotle's procedure as an entire, and likewise occupy an immense position within the heritage of medical notion. the current quantity presents a detailed literal translation, that are utilized by severe scholars with no Greek. The creation and remark take care of the translation and review, from a philosophical perspective, of what Aristotle says. This translation was once first released in 1970.

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Extra resources for Aristotle Physics: Books I and II (Clarendon Aristotle Series)

Example text

What the automatic and luck are, then, and how they differ, 198* has now been said. As for the ways in which they are causes, both are sources from which the change originates; for they are always either things which cause naturally or things which cause from thought—of which there is an indeterminate 5 multitude. But since the automatic and luck are causes of things for which mind or nature might be responsible, when something comes to be responsible for these same things by virtue of concurrence,* and since nothing which is by virtue of concurrence is prior to that which is by itself, it is clear that no cause by virtue of concurrence is prior to that which is by itself a cause.

Yet this too is amazing. Many things come to be, and many things are, as the outcome of luck or as an automatic outcome; and though not unaware that, as the old saw* which does away with luck says, everything which comes to be can 15 be referred back to some cause, still, all men say that some things are an outcome of luck, and others not. Hence they ought to have made mention of it somehow or other. But they cannot be said even to have equated it with any of the causes they recognized, love or strife or mind or fire or the like.

And if it passed away, this is what it would ultimately arrive at, so it would have passed away before it had passed away. 9 As for the formal principle, whether such principles are 35 one or many, and of what sort or sorts they are, are questions to be treated in detail in first philosophy, so we may leave them aside until we come to that. In what follows we shall be speaking of natural forms which can pass away. That there are principles, then, and what and how many they are, we may take as settled in this way.

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