Difference between coming-to-be and alteration
Definition of alteration
Ἐπειδὴ οὖν ἐστί τι τὸ ὑποκείμενον καὶ ἕτερον τὸ πάθος ὃ κατὰ τοῦ ὑποκειμένου λέγεσθαι πέφυκεν, καὶ ἔστι μεταβολὴ ἑκατέρου τούτων, ἀλλοίωσις μέν ἐστιν, ὅταν ὑπομένοντος τοῦ ὑποκειμένου, αἰσθητοῦ ὄντος, μεταβάλλῃ ἐν τοῖς αὑτοῦ πάθεσιν, ἢ ἐναντίοις οὖσιν ἢ μεταξύ, οἷον τὸ σῶμα ὑγιαίνει καὶ πάλιν κάμνει ὑπομένον γε ταὐτό, καὶ ὁ χαλκὸς στρογγύλος, ὁτὲ δὲ γωνιοειδὴς ὁ αὐτός γε ὤν. (319b10-14)
December 4, 2009
December 3, 2009
GC I.3
Οὔσης δ’ αἰτίας μιᾶς μὲν ὅθεν τὴν ἀρχὴν εἶναί φαμεν τῆς κινήσεως, μιᾶς δὲ τῆς ὕλης, τὴν τοιαύτην αἰτίαν λεκτέον. Περὶ μὲν γὰρ ἐκείνης εἴρηται πρότερον ἐν τοῖς περὶ κινήσεως λόγοις, ὅτι ἐστὶ τὸ μὲν ἀκίνητον τὸν ἅπαντα χρόνον, τὸ δὲ κινούμενον ἀεί. (318a1-5)
GC deals with the material explanation of motion whereas Physics VIII.6, 258bff deals with the efficient explanation of motion.
GC deals with the material explanation of motion whereas Physics VIII.6, 258bff deals with the efficient explanation of motion.
December 1, 2009
GC I.1
Is the nature of coming-to-be and alteration the same?
Anaxagoras: earth, fire, water, and air are composites, since everything is constructed out of a single element. It follows that coming-to-be and passing-away are the same as alteration, since their substratum remains one and the same.
Empedocles: earth, fire, water, and air are four simple elements. Coming-to-be and passing-away occur when the elements come together (i.e., association) and are dissolved (i.e., dissociation) (but there is no coming-to-be and passing-away of the four elements), whereas alteration is change of qualities. It follows that coming-to-be and passing-away cannot be the same as alteration.
Anaxagoras: earth, fire, water, and air are composites, since everything is constructed out of a single element. It follows that coming-to-be and passing-away are the same as alteration, since their substratum remains one and the same.
Empedocles: earth, fire, water, and air are four simple elements. Coming-to-be and passing-away occur when the elements come together (i.e., association) and are dissolved (i.e., dissociation) (but there is no coming-to-be and passing-away of the four elements), whereas alteration is change of qualities. It follows that coming-to-be and passing-away cannot be the same as alteration.
November 4, 2009
De Anima II.7
418a26-b3
1. What is visible (ὁρατόν) is, say, color.
2. Color is that which is on (ἐπὶ) what is in itself visible, say X.
3. X is in itself visible not by definition but because X has in itself the explanation of being visible.
4. Every color is capable of setting in motion that which is actually transparent.
5. 4. is the nature of color.
6. Therefore, color is not visible without light. (How come?)
1. What is visible (ὁρατόν) is, say, color.
2. Color is that which is on (ἐπὶ) what is in itself visible, say X.
3. X is in itself visible not by definition but because X has in itself the explanation of being visible.
4. Every color is capable of setting in motion that which is actually transparent.
5. 4. is the nature of color.
6. Therefore, color is not visible without light. (How come?)
September 23, 2009
De Anima II.5, 417b2-28
417b2-17 Distinction between acquiring and exercising a certain piece of knowledge
417b2 οὐκ ἔστι δ’ ἁπλοῦν οὐδὲ τὸ πάσχειν, ἀλλὰ τὸ μὲν φθορά τις ὑπὸ τοῦ ἐναντίου, τὸ δὲ σωτηρία μᾶλλον ὑπὸ τοῦ ἐντελεχείᾳ ὄντος τοῦ δυνάμει ὄντος καὶ ὁμοίου οὕτως ὡς δύναμις ἔχει πρὸς ἐντελέχειαν•
b2 ἁπλοῦν Ross: a change of one kind
b3-4 Ross: “the traditional text τὸ δὲ σωτηρία μᾶλλον τοῦ δυνάμει ὄντος ὑπὸ τοῦ ἐντελεχείᾳ ὄντος cannot be right,” since the subject of ἔχει (b5) is not τοῦ ἐντελεχείᾳ ὄντος but τοῦ δυνάμει ὄντος.
417b2 οὐκ ἔστι δ’ ἁπλοῦν οὐδὲ τὸ πάσχειν, ἀλλὰ τὸ μὲν φθορά τις ὑπὸ τοῦ ἐναντίου, τὸ δὲ σωτηρία μᾶλλον ὑπὸ τοῦ ἐντελεχείᾳ ὄντος τοῦ δυνάμει ὄντος καὶ ὁμοίου οὕτως ὡς δύναμις ἔχει πρὸς ἐντελέχειαν•
b2 ἁπλοῦν Ross: a change of one kind
b3-4 Ross: “the traditional text τὸ δὲ σωτηρία μᾶλλον τοῦ δυνάμει ὄντος ὑπὸ τοῦ ἐντελεχείᾳ ὄντος cannot be right,” since the subject of ἔχει (b5) is not τοῦ ἐντελεχείᾳ ὄντος but τοῦ δυνάμει ὄντος.
September 16, 2009
De Anima II.5, 416b32-417a20
Διωρισμένων δὲ τούτων λέγωμεν κοινῇ περὶ πάσης αἰσθήσεως. ἡ δ’ αἴσθησις ἐν τῷ κινεῖσθαί τε καὶ πάσχειν συμβαίνει, καθάπερ εἴρηται• δοκεῖ γὰρ ἀλλοίωσίς τις εἶναι. φασὶ δέ τινες καὶ τὸ ὅμοιον ὑπὸ τοῦ ὁμοίου πάσχειν. τοῦτο δὲ πῶς δυνατὸν ἢ ἀδύνατον, εἰρήκαμεν ἐν τοῖς καθόλου λόγοις περὶ τοῦ ποιεῖν καὶ πάσχειν. (416b32-417a2)
πάσης b32: every? the whole (Hamlyn)?
ἀλλοίωσίς τις b34: a kind of qualitative change
τινες b35: refer to Democritus and Empedocles (De Anima I.5)
εἰρήκαμεν a1: Phys. III.1-3, De Gen. et Corr. I.7
πάσης b32: every? the whole (Hamlyn)?
ἀλλοίωσίς τις b34: a kind of qualitative change
τινες b35: refer to Democritus and Empedocles (De Anima I.5)
εἰρήκαμεν a1: Phys. III.1-3, De Gen. et Corr. I.7
July 1, 2009
Theaetetus 155c8-d7
{ΘΕΑΙ.} Καὶ νὴ τοὺς θεούς γε, ὦ Σώκρατες, ὑπερφυῶς ὡς θαυμάζω τί ποτ’ ἐστὶ ταῦτα, καὶ ἐνίοτε ὡς ἀληθῶς βλέπων εἰς αὐτὰ σκοτοδινιῶ.
{ΣΩ.} Θεόδωρος γάρ, ὦ φίλε, φαίνεται οὐ κακῶς τοπάζειν περὶ τῆς φύσεώς σου. μάλα γὰρ φιλοσόφου τοῦτο τὸ πάθος, τὸ θαυμάζειν· οὐ γὰρ ἄλλη ἀρχὴ φιλοσοφίας ἢ αὕτη, καὶ ἔοικεν ὁ τὴν Ἶριν Θαύμαντος ἔκγονον φήσας οὐ κακῶς γενεαλογεῖν. ἀλλὰ πότερον μανθάνεις ἤδη δι’ ὃ ταῦτα τοιαῦτ’ ἐστὶν ἐξ ὧν τὸν Πρωταγόραν φαμὲν λέγειν, ἢ οὔπω; (Theaetetus, 155c8-d7)
{ΣΩ.} Θεόδωρος γάρ, ὦ φίλε, φαίνεται οὐ κακῶς τοπάζειν περὶ τῆς φύσεώς σου. μάλα γὰρ φιλοσόφου τοῦτο τὸ πάθος, τὸ θαυμάζειν· οὐ γὰρ ἄλλη ἀρχὴ φιλοσοφίας ἢ αὕτη, καὶ ἔοικεν ὁ τὴν Ἶριν Θαύμαντος ἔκγονον φήσας οὐ κακῶς γενεαλογεῖν. ἀλλὰ πότερον μανθάνεις ἤδη δι’ ὃ ταῦτα τοιαῦτ’ ἐστὶν ἐξ ὧν τὸν Πρωταγόραν φαμὲν λέγειν, ἢ οὔπω; (Theaetetus, 155c8-d7)
February 28, 2009
The Day It Rained
In memory of 228. 作詞呂美親 作曲與演唱吳易叡
The day it rained, the weather turned cold abruptly. Water was not abundant anymore, nor beautiful were the rice flowers. It was the end of tobacco leaves' season. I was planning to grow rice. I was longing for the coming of peaceful days.
It was not the sunset yet. But I could barely see the ridge of my rice fields, finding no place to nestle. Suddenly I fell in to a dike, on the day it rained, when rain dampened the road lamps. My cigarette was still burning, how come this evening passed far sooner than before?
Wasn't it a dream? If yes why couldn't I wake up? I saw those hoes become arms, rivers become turbid, tobacco leaves were dyed red. And chickens and birds could not escape in time, either.
Since the day, the moon stays still. No matter how the wind blows, how the rain pours, I stand by the sky, waiting together with you.
I have forgotten what tobacco smelled like. I seem to smell the fragrance of your cooking. However I cannot stretch my legs, nor can I open my eyes. Please do not panic for me. Here under the dike I have many companions. Whenever you are not able to fall asleep, please remember that I will go back and watch you.
The day it rained, the weather turned cold abruptly. Water was not abundant anymore, nor beautiful were the rice flowers. It was the end of tobacco leaves' season. I was planning to grow rice. I was longing for the coming of peaceful days.
It was not the sunset yet. But I could barely see the ridge of my rice fields, finding no place to nestle. Suddenly I fell in to a dike, on the day it rained, when rain dampened the road lamps. My cigarette was still burning, how come this evening passed far sooner than before?
Wasn't it a dream? If yes why couldn't I wake up? I saw those hoes become arms, rivers become turbid, tobacco leaves were dyed red. And chickens and birds could not escape in time, either.
Since the day, the moon stays still. No matter how the wind blows, how the rain pours, I stand by the sky, waiting together with you.
I have forgotten what tobacco smelled like. I seem to smell the fragrance of your cooking. However I cannot stretch my legs, nor can I open my eyes. Please do not panic for me. Here under the dike I have many companions. Whenever you are not able to fall asleep, please remember that I will go back and watch you.
October 3, 2008
One and The Same
Different Senses Of The Same in Metaphysics V.9:
Aristotle differentiates the following two senses of the same, but note that he does not mention any “the same in the appropriate sense.”
1. The same by coincidence, for instance, pale and cultured are the same because they are accidents of the same subject.
2. The same by itself, namely, having the same number of senses as “one.”
Aristotle differentiates the following two senses of the same, but note that he does not mention any “the same in the appropriate sense.”
1. The same by coincidence, for instance, pale and cultured are the same because they are accidents of the same subject.
2. The same by itself, namely, having the same number of senses as “one.”
March 7, 2008
Bacchae 278-283
One of my favorite passages of Bacchae
ὃς δ’ ἦλθ’ ἔπειτ’, ἀντίπαλον ὁ Σεμέλης γόνος
βότρυος ὑγρὸν πῶμ’ ηὗρε κἀσηνέγκατο
θνητοῖς, ὃ παύει τοὺς ταλαιπώρους βροτοὺς
λύπης, ὅταν πλησθῶσιν ἀμπέλου ῥοῆς,
ὕπνον τε λήθην τῶν καθ’ ἡμέραν κακῶν
δίδωσιν, οὐδ’ ἔστ’ ἄλλο φάρμακον πόνων.
(Bacchae, 278-283)
ὃς δ’ ἦλθ’ ἔπειτ’, ἀντίπαλον ὁ Σεμέλης γόνος
βότρυος ὑγρὸν πῶμ’ ηὗρε κἀσηνέγκατο
θνητοῖς, ὃ παύει τοὺς ταλαιπώρους βροτοὺς
λύπης, ὅταν πλησθῶσιν ἀμπέλου ῥοῆς,
ὕπνον τε λήθην τῶν καθ’ ἡμέραν κακῶν
δίδωσιν, οὐδ’ ἔστ’ ἄλλο φάρμακον πόνων.
(Bacchae, 278-283)