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is said of such things. Impassible is that which is without all matter and in no way able to be conceived by means of it. Impassible is that which is without passion and superior to all touch. Impassible is that which is not in need of another and always remains the same by itself. Passion is a transformation of something from what it was, whether for the good or otherwise. Passible is that which is able to be transformed into that which it was not before. 17 <On prior and simultaneous, and on motion> One thing is said to be prior to another in five ways. Prior in the proper sense is that which is prior in time, as we say older or more ancient. Prior by nature is that which co-annihilates but is not co-annihilated, and is co-implied but does not co-imply, for which reason simple things are prior to composite things and universals to particulars. Prior is also that which is according to order. Prior is also that which is according to power or according to worth. Likewise, the cause is prior to the caused; one must understand cause as that which produces, and the caused as that which is produced. Things are said to be simultaneous which co-exist with one another and when one is not prior to the other, either in time or in nature or in cause or in order or in power, that is, in worth. But also said to be simultaneous are things opposed in division, that is, the two members from the same division, for instance, of animal, the rational and the irrational. Motion is the actuality of that which is in potentiality, insofar as it is such. For example, bronze is potentially a statue; for the bronze is able to receive the form of the statue. The actuality, therefore, of the bronze being potentially a statue is to be melted, to be molded, to be scraped, which are motions. In however many categories, therefore, 'potentiality' exists, in these motion will reasonably be observed: in the category of substance and in that of quantity and in that of quality and in that of place. In substance, generation and corruption; in quantity, increase and decrease; in quality, alteration; and in place, that which is moved in a circle and that which is moved in a straight line, and the first is called circular motion, and the second simply motion in a straight line. There are some seven motions in the category of place, that is, local and transitional motions: downward, upward, inward, outward, right, left, circular. 18 <On assertion and syllogism> The fathers and true reason have declared conception to be twofold: for the one is a kind of additional thought and reflection, unfolding and clarifying the general and unarticulated theory and knowledge of things, so that what seems to be simple to the senses is revealed to be multi-faceted and varied through the detailed inquiry of the mind. The other happens to be a fiction of the mind through a combination of sensation and imagination, composing from existing things things that in no way exist and opining them to exist; such is the mythical fabrication of hippocentaurs and sirens; for, taking the parts of wholes and composing something else from the parts with great license and facility, it has fabricated in the mind and in words things in no way observed in hypostasis and substance, then, shaping them also in material substances, has made them into images. Beginning is the cause of all things that have come to be. Without beginning is that from which all things have come to be, but is itself ungenerated. -End is to attain the goal; end is, according to Aristotle, that for the sake of which other things are, but it itself is for the sake of nothing, or thus: End is that for which one does other things, but it itself for nothing. Simple utterance, noun, verb, phrase, term: these five do not differ from one another at all with respect to the subject, but the difference is only with respect to relation. For example, 'man', insofar as it simply signifies something, is called a simple utterance; insofar as it is a subject, it is called a noun; insofar as it holds the position of a predicate, it is called a verb; insofar as it is part of a proposition, it is called a phrase; and insofar as it is part of a syllogism, it is called a term. An assertion is a statement signifying what belongs to something or does not belong, for example, 'Socrates is <not> walking' indicates that walking does not belong to Socrates. This assertion is divided into affirmation and negation. An assertion is a statement, in which

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τοιούτων λέγεται. Ἀπαθές ἐστι τὸ πάσης ὕλης χωρὶς καὶ ὑπὸ ταύτης οὐδαμῶς, ὅ ἐστι, νοηθῆναι δυνάμενον. Ἀπαθές ἐστι τὸ πάθους χωρὶς καὶ πάσης ἁφῆς ἀνώτερον. Ἀπαθές ἐστι τὸ ἑτέρου ἀνενδεὲς καὶ ἀεὶ ὡσαύτως ἐφ' ἑαυτοῦ μένον. Πάθος ἐστὶ μεταποίησις τοῦδέ τινος, οὗ ἦν, εἴτ' ἐπ' ἀγαθῷ εἴτε καὶ ὡς ἄλλως. Παθητόν ἐστι τὸ μεταποιηθῆναι δυνάμενον εἰς τοῦτο, ὃ οὐκ ἦν πρότερον. 17 <Περὶ προτέρου ἅμα τε καὶ κινήσεως> Πρότερον ἕτερον ἑτέρου λέγεται πενταχῶς. Πρότερον κυρίως ἐστὶ τὸ χρόνῳ πρότερον, ὡς λέγομεν παλαιότερον ἢ πρεσβύτερον. Πρότερον φύσει ἐστίν, ὅπερ συναναιρεῖ καὶ οὐ συναναιρεῖται, καὶ συνεισφέρεται μὲν οὐ συνεισφέρει δέ, δι' ὅπερ τὰ ἁπλᾶ προτεύουσι τῶν συνθέτων καὶ τὰ καθόλου τῶν μερικῶν. Πρότερον δέ ἐστι καὶ τὸ κατὰ τάξιν. Πρότερόν ἐστι καὶ τὸ κατὰ δύναμιν ἤτοι κατ' ἀξίαν. Πρότερον ὁμοίως ἐστὶ καὶ τὸ αἴτιον καὶ τὸ αἰτιατόν· αἴτιον δὲ δεῖ νοεῖν τὸ ἀποτελοῦν, αἰτιατὸν δὲ τὸ ἀποτελούμενον. Ἅμα λέγεται τὰ συνυπάρχοντα ἀλλήλοις καὶ μὴ ὄντα πρότερον ἕτερον ἑτέρου εἴτε χρόνῳ εἴτε φύσει εἴτε αἰτίῳ εἴτε τάξει εἴτε δυνάμει ἤγουν ἀξίᾳ. Ἅμα δὲ λέγεται καὶ τὰ ἀντιδιαιρούμενα ἤγουν τὰ δύο σκέλη τὰ ἐκ τῆς αὐτῆς διαιρέσεως, οἷον τοῦ ζῴου τὸ μὲν λογικὸν τὸ δὲ ἄλογον. Κίνησίς ἐστιν ἐντελέχεια τοῦ δυνάμει, καθὸ τοιοῦτόν ἐστιν, οἷον ὁ χαλκὸς δυνάμει ἐστὶν ἀνδριάς· δύναται γὰρ ὁ χαλκὸς ἀπολαβεῖν τὸ εἶδος τοῦ ἀνδριάντος. Ἐντελέχεια οὖν ἐστι τοῦ χαλκοῦ τοῦ δυνάμει ἀνδριάντος ὄντος τὸ διαλύεσθαι, τὸ διαπλάττεσθαι, τὸ ξέεσθαι, ἅπερ εἰσὶ κινήσεις. Ἐν ὅσαις οὖν κατηγορίαις τὸ «δυνάμει», εἰκότως ἐν ταύταις θεωρηθήσεται ἡ κίνησις· ἔν τε τῇ οὐσίᾳ καὶ ἐν τῷ ποσῷ καὶ ἐν τῷ ποιῷ καὶ ἐν τῇ ποῦ κατηγορίᾳ, ἐν μὲν τῇ οὐσίᾳ γένεσις καὶ φθορά, ἐν δὲ τῷ ποσῷ αὔξησις καὶ μείωσις, ἐν δὲ τῷ ποιῷ ἀλλοίωσις, ἐν δὲ τῇ ποῦ τὸ κύκλῳ φερόμενον καὶ τὸ ἐπ' εὐθείας κινούμενον, καὶ καλεῖται τὸ μὲν πρότερον περιφορά, τὸ δὲ δεύτερον ἁπλῶς ἐπ' εὐθείας κίνησις. Ἑπτὰ δέ τινές εἰσιν ἐν τῇ ποῦ κατηγορίᾳ κινήσεις τουτέστιν αἱ τοπικαὶ καὶ μεταβατικαὶ κινήσεις· ἡ κάτω, ἡ ἄνω, ἡ ἐντός, ἡ ἐκτός, ἡ δεξιά, ἡ ἀριστερά, ἡ κυκλοφορουμένη. 18 <Περὶ ἀποφάνσεως καὶ συλλογισμοῦ> Τὴν ἐπίνοιαν οἱ πατέρες καὶ ὁ ἀληθὴς λόγος διττὴν εἶναι ἀπεφήναντο· ἡ μὲν γὰρ οἱονεὶ ἐπέννοιά τις καὶ ἐπενθύμησίς ἐστι τὴν ὁλοσχερῆ τῶν πραγμάτων καὶ ἀδιάρθρωτον ἐξαπλοῦσά τε καὶ διασαφοῦσα θεωρίαν καὶ γνῶσιν, ὡς τὸ αἰσθήσει δόξαν εἶναι ἁπλοῦν τῇ πολυπραγμοσύνῃ τοῦ νοῦ πολυμερές τε καὶ ποικίλον ἀναφαίνεσθαι. Ἡ δὲ ἀνάπλασμα διανοίας τυγχάνει κατὰ συμπλοκὴν αἰσθήσεώς τε καὶ φαντασίας ἐκ τῶν ὄντων τὰ μηδαμῶς ὄντα συντιθεῖσα καὶ εἶναι δοξάσουσα· τοιαύτη δέ ἐστιν ἡ τῶν ἱπποκενταύρων καὶ σειρήνων μυθοπλαστία· τῶν γὰρ ὅλων τὰ μέρη λαμβάνουσα καὶ ἐκ μερῶν ἄλλο τι συντιθεῖσα κατὰ πολλὴν ἐξουσίαν τε καὶ εὐκολίαν τὰ μηδαμῶς ἐν ὑποστάσει τε καὶ οὐσίᾳ θεωρούμενα ἐν τῇ διανοίᾳ καὶ τοῖς λόγοις ἀνέπλασεν, εἶτα καὶ ταῖς ὕλαις διαμορφουμένη ἀνειδωλοποίησεν. Ἀρχή ἐστι τῶν γεγονότων αἰτία πάντων. Ἄναρχόν ἐστιν, ἐξ οὗ τὰ πάντα γεγένηται, αὐτὸ δὲ ἀγένητον. -Τέλος ἐστὶ τὸ τυχεῖν τοῦ σκοποῦ· τέλος ἐστὶ κατὰ Ἀριστοτέλην, οὗ εἵνεκα τὰ ἄλλα αὐτὸ δὲ μηδενὸς ἕνεκεν, ἢ οὕτως· Τέλος ἐστί, δι' ὃ τὰ ἄλλα τις πράττει, αὐτὸ δὲ διὰ μηδέν. Ἁπλῆ φωνή, ὄνομα, ῥῆμα, φάσις, ὅρος· ταῦτα τὰ πέντε κατὰ μὲν τὸ ὑποκείμενον οὐδὲν ἀλλήλων διαφέρει, μόνον δὲ κατὰ τὴν σχέσιν ἐστὶν ἡ διαφορά, οἷον ἄνθρωπος ὡς μὲν ἁπλῶς σημαντικόν τινος λέγεται ἁπλῆ φωνή, ὡς δὲ ὑποκείμενον λέγεται ὄνομα, ὡς δὲ τάξιν ἐπέχον κατηγορουμένου λέγεται ῥῆμα, ὡς δὲ μέρος προτάσεως λέγεται φάσις, ὡς δὲ μέρος συλλογισμοῦ λέγεται ὅρος. Ἀπόφανσίς ἐστι λόγος σημαίνων, τί τινι ὑπάρχει ἢ μὴ ὑπάρχει, οἷον «Σωκράτης <οὐ> βαδίζει» δηλοῖ, ὅτι οὐχ ὑπάρχει τῷ Σωκράτει τὸ βαδίζειν. Αὕτη ἡ ἀπόφανσις διαιρεῖται εἰς κατάφασιν καὶ ἀπόφασιν. Ἀπόφανσίς ἐστι λόγος, ἐν ᾧ