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it changes either in respect to something within itself or in respect to something about it. And if it is in respect to itself, it produces generation and corruption; but if in respect to something within it, either in quantity, it produces increase and decrease, or in quality, it produces alteration; but if in respect to what is about it, it produces change of place. For place is neither the thing being moved itself nor anything within it, but it accompanies the things being moved and is about the things being moved. Generation and corruption differ. For generation is the progression from not-being to being; for that which was not before, this comes to be. But corruption is the reverse, a change from being to not-being. - and increase and decrease. For increase is the movement towards the greater; decrease is towards the lesser. -and in alteration, again, there are contrary affections, heat to cold, black to white. Therefore, corruption is opposed to generation, decrease to increase, and to alteration both the contrary and rest. To heating is opposed both cooling and rest; for when that which is being heated reaches its limit and comes to extreme heat, it rests and ceases from being heated. Thus also to change of place both the contrary motion and rest are opposed; contrary, as upward motion is to downward motion, and also rest; for if someone throws a clod upwards, it will not be moved downwards before some rest has occurred. But to the celestial motion there is no contrary motion. Alteration seems to accompany the other motions; for that which is coming to be and that which is perishing and that which is increasing and that which is decreasing and that which is being moved in respect to place is in every case altered. But in the case of natural motions, even if we find alteration accompanying the other motions, it is nevertheless possible for a thing to be altered, yet not be moved according to another motion, as in the case of a stone; for this is heated and cooled and neither increases nor comes to be; and similarly in the other cases. So that even if alteration accompanies the other motions, it is nevertheless possible for it to be considered in itself; whence their difference is acknowledged. Aristotle calls change 'motion.' For in the fifth book of the Physics he proved that generation and corruption are changes, but they are not motions, because motion occurs while the thing is preserved. And if we said that to alteration and to change of place there are two contraries, both motion and rest, it must be known that it is not impossible for two things to be contrary to one in different respects; for rest is as a cessation and a privation, but the opposite is properly so, as cooling is to heating. 46 Concerning 'to have.' 'To have' is said in eight ways: -either as a state or a disposition or another quality; for we are said to have knowledge and virtue. -or as a quantity; for the wood is said to have a size of three cubits. -or as substance about substance, which is the most general kind. And this—either about the whole body like a tunic—or about some part like a ring on a finger—or as a part in a whole; for we are said to have a hand; -or as in a vessel, as we say the jar has wine, -or as a possession; for we are said to have a house or a field, and we are also said to have a wife, and the wife to have a husband. This way seems to be alien to 'to have,' since it is reciprocal; for 'the man has a wife' signifies nothing more than 'the wife has a man,' for neither one dominates the other, but they have them equally and indifferently. And if the possessor has a possession and the possession has a possessor and it is reciprocal, it is not as a man has a wife and a wife has a man; for the possessor is sovereign and most master of the possession, and for this reason the possessor is rather said to have, and the possession to be had. It is clear that 'to have' is among the homonyms. Some say the differences of 'to have' are the same as those of 'to do'

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μεταβάλλεται ἢ κατά τι τῶν ἐν αὐτῷ ἢ κατά τι τῶν περὶ αὐτό· καὶ εἰ μὲν καθ' αὑτό, ποιεῖ γένεσιν καὶ φθοράν· εἰ δὲ κατά τι τῶν ἐν αὐτῷ ἢ κατὰ τὸ ποσόν, καὶ ποιεῖ αὔξησιν καὶ μείωσιν, ἢ κατὰ τὸ ποιόν, καὶ ποιεῖ ἀλλοίωσιν· εἰ δὲ κατὰ τὸ περὶ αὐτό, ποιεῖ τὴν κατὰ τόπον μεταβολήν· ὁ γὰρ τόπος οὔτε αὐτό ἐστι κινούμενον οὔτε τι τῶν ἐν αὐτῷ, ἀλλὰ τοῖς κινουμένοις παρέπεται καὶ περὶ τὰ κινούμενά ἐστι. ∆ιαφέρει δὲ γένεσις καὶ φθορά· γένεσις μὲν γάρ ἐστιν ἡ ἀπὸ τοῦ μὴ ὄντος εἰς τὸ εἶναι πρόοδος· ὅπερ γὰρ οὐκ ἦν πρότερον, τοῦτο γίνεται. Ἡ δὲ φθορὰ τὸ ἀνάπαλιν ἀπὸ τοῦ ὄντος ἐπὶ τὸ μὴ εἶναι μεταβολή. - αὔξησις δὲ καὶ μείωσις· αὔξησις μὲν γάρ ἐστιν ἡ ἐπὶ τὸ μεῖζον κίνησις· μείωσις δὲ ἡ ἐπὶ τὸ ἔλαττον. -ἐν δὲ τῇ ἀλλοιώσει πάλιν τὰ ἀντικείμενα πάθη, θερμότης ψύξει, τῷ λευκῷ τὸ μέλαν. Ἀντίκειται τοίνυν τῇ μὲν γενέσει φθορά, τῇ δὲ αὐξήσει μείωσις, τῇ δὲ ἀλλοιώσει τὸ ἀντικείμενον καὶ ἡ ἠρεμία. Ἀντικείμενον μὲν θερμάνσει ψύξις ἠρεμία τε· ὅταν γὰρ λάβῃ πέρας τὸ θερμαινόμενον καὶ ἔλθῃ ἐπὶ τὴν ἄκραν θερμότητα, ἠρεμεῖ καὶ παύεται τοῦ θερμαίνεσθαι. Οὕτω καὶ τῇ κατὰ τόπον μεταβολῇ καὶ ἡ ἐναντία κίνησις ἀντίκειται καὶ ἡ ἠρεμία, ἐναντία μέν, ὡς ἡ ἄνω κίνησις τῇ κάτω ἠρεμίᾳ τε· ἐὰν γὰρ βῶλον ῥίψῃ τις ἐπὶ τὰ ἄνω, οὐ πρότερον ἐπὶ τὰ κάτω κινηθήσεται, πρὶν ἠρεμία τις γένηται. Τῇ δὲ οὐρανίᾳ κινήσει οὐκ ἔστιν ἐναντία κίνησις. ∆οκεῖ δὲ ἡ ἀλλοίωσις παρέπεσθαι ταῖς λοιπαῖς κινήσεσι· καὶ γὰρ καὶ τὸ γινόμενον καὶ τὸ φθειρόμενον καὶ τὸ αὐξάνον καὶ τὸ μειούμενον καὶ τὸ κινούμενον κατὰ τόπον πάντως ἀλλοιοῦται. Ἐπὶ δὲ τῶν φυσικῶν κινήσεων, εἰ καὶ εὑρίσκομεν παρεπομένην τὴν ἀλλοίωσιν ταῖς λοιπαῖς κινήσεσιν, ὅμως ἐνδέχεται ἀλλοιοῦσθαι μέν, μὴ μέντοι δὲ κινεῖσθαι καθ' ἑτέραν κίνησιν, ὡς ἐπὶ λίθου· οὗτος γὰρ θερμαίνεται καὶ ψύχεται καὶ οὔτε αὔξει οὔτε γίνεται· καὶ ἐπὶ τῶν λοιπῶν ὁμοίως. Ὥστε εἰ καὶ παρέπεται ἀλλοίωσις ταῖς λοιπαῖς κινήσεσιν, ὅμως ἐνδέχεται καθ' αὑτὴν θεωρεῖσθαι· ὅθεν ὁμολογεῖται αὐτῶν τὸ διάφορον. Κίνησιν δὲ λέγει Ἀριστοτέλης τὴν μεταβολήν. Ἐν γὰρ τῷ πέμπτῳ λόγῳ τῆς Φυσικῆς ἀκροάσεως ἀπέδειξεν, ὅτι γένεσις καὶ φθορὰ μεταβολαὶ μέν εἰσι, κινήσεις δὲ οὔκ εἰσι, διότι ἡ κίνησις σῳζομένου τοῦ πράγματος γίνεται. Εἰ δὲ καὶ τῇ ἀλλοιώσει καὶ τῇ κατὰ τόπον μεταβολῇ ἔφημεν δύο ἐναντία εἶναι, τήν τε κίνησιν καὶ τὴν ἠρεμίαν, ἰστέον, ὡς οὐκ ἀδύνατον κατ' ἄλλο καὶ ἄλλο δύο ἑνὶ εἶναι ἐναντία· ἠρεμία μὲν γὰρ ὡς λῆξις καὶ στέρησις, ἡ δὲ ἀντικειμένη κυρίως ὡς θερμάνσει ψύξις. 46 Περὶ τοῦ ἔχειν. Τὸ ἔχειν κατὰ ὀκτὼ τρόπους λέγεται· -ἢ γὰρ ὡς ἕξιν ἢ διάθεσιν ἢ ἄλλην ποιότητα· λεγόμεθα γὰρ ἔχειν ἐπιστήμην καὶ ἀρετήν. -ἢ ὡς ποσόν· λέγεται γὰρ τρίπηχυ μέγεθος ἔχειν τὸ ξύλον. -ἢ ὡς οὐσίαν περὶ οὐσίαν, ὅπερ ἐστὶ γενικώτατον γένος. Τοῦτο δέ-ἢ περὶ ὅλον τὸ σῶμα ὡς χιτών-ἢ περί τι μέρος ὡς δακτύλιος ἐν δακτύλῳ-ἢ ὡς μέρος ἐν ὅλῳ· λεγόμεθα γὰρ ἔχειν χεῖρα· -ἢ ὡς ἐν ἀγγείῳ, ὡς λέγομεν οἶνον ἔχειν τὸ κεράμιον, -ἢ ὡς κτῆμα· λεγόμεθα γὰρ οἰκίαν ἔχειν ἢ ἀγρόν, λεγόμεθα δὲ καὶ γυναῖκα ἔχειν, καὶ ἡ γυνὴ ἄνδρα ἔχειν. Ἔοικε δὲ οὗτος ὁ τρόπος ἀλλότριος εἶναι τοῦ ἔχειν, ἐπειδὴ ἀντιστρέφει· οὐδὲν γὰρ μᾶλλον σημαίνει ἔχειν τὸν ἄνδρα γυναῖκα ἢ τὴν γυναῖκα ἄνδρα, οὐδὲ γὰρ ἕτερον ἑτέρου ἐπικρατεῖ, ἀλλ' ἴσως καὶ ἀδιαφόρως ἔχουσιν. Εἰ δὲ καὶ ὁ κτήτωρ ἔχει κτῆμα καὶ τὸ κτῆμα κτήτορα καὶ ἀντιστρέφει, ἀλλ' οὐχ ὡς ἀνὴρ γυναῖκα καὶ γυνὴ ἄνδρα· ὁ γὰρ κτήτωρ αὐτοκρατὲς καὶ κυριώτατόν ἐστι τοῦ κτήματος, καὶ διὰ τοῦτο μᾶλλον ὁ μὲν κτήτωρ ἔχειν λέγεται, τὸ δὲ κτῆμα ἔχεσθαι. ∆ῆλον δέ, ὅτι τὸ ἔχειν τῶν ὁμωνύμων ἐστί. Τινὲς τὰς αὐτὰς διαφορὰς λέγουσι τοῦ ἔχειν, ὅσας καὶ τοῦ ποιεῖν