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[1031β] [1] ἔσονται ἄλλαι τε οὐσίαι καὶ φύσεις καὶ ἰδέαι παρὰ τὰς λεγομένας, καὶ πρότεραι οὐσίαι ἐκεῖναι, εἰ τὸ τί ἦν εἶναι οὐσία ἐστίν. καὶ εἰ μὲν ἀπολελυμέναι ἀλλήλων, τῶν μὲν οὐκ ἔσται ἐπιστήμη τὰ δ᾽ οὐκ ἔσται ὄνταλέγω δὲ τὸ ἀπολελύσθαι [5] εἰ μήτε τῷ ἀγαθῷ αὐτῷ ὑπάρχει τὸ εἶναι ἀγαθῷ μήτε τούτῳ τὸ εἶναι ἀγαθόν): ἐπιστήμη τε γὰρ ἑκάστου ἔστιν ὅταν τὸ τί ἦν ἐκείνῳ εἶναι γνῶμεν, καὶ ἐπὶ ἀγαθοῦ καὶ τῶν ἄλλων ὁμοίως ἔχει, ὥστε εἰ μηδὲ τὸ ἀγαθῷ εἶναι ἀγαθόν, οὐδὲ τὸ ὄντι ὂν οὐδὲ τὸ ἑνὶ ἕν: ὁμοίως δὲ πάντα ἔστιν οὐθὲν τὰ [10] τί ἦν εἶναι, ὥστ᾽ εἰ μηδὲ τὸ ὄντι ὄν, οὐδὲ τῶν ἄλλων οὐδέν. ἔτι μὴ ὑπάρχει ἀγαθῷ εἶναι, οὐκ ἀγαθόν. ἀνάγκη ἄρα ἓν εἶναι τὸ ἀγαθὸν καὶ ἀγαθῷ εἶναι καὶ καλὸν καὶ καλῷ εἶναι, καὶ ὅσα μὴ κατ᾽ ἄλλο λέγεται, ἀλλὰ καθ᾽ αὑτὰ καὶ πρῶτα: καὶ γὰρ τοῦτο ἱκανὸν ἂν ὑπάρχῃ, κἂν μὴ εἴδη, [15] μᾶλλον δ᾽ ἴσως κἂν εἴδηἅμα δὲ δῆλον καὶ ὅτι εἴπερ εἰσὶν αἱ ἰδέαι οἵας τινές φασιν, οὐκ ἔσται τὸ ὑποκείμενον οὐσία: ταύτας γὰρ οὐσίας μὲν ἀναγκαῖον εἶναι, μὴ καθ᾽ ὑποκειμένου δέ: ἔσονται γὰρ κατὰ μέθεξιν).

ἔκ τε δὴ τούτων τῶν λόγων ἓν καὶ ταὐτὸ οὐ κατὰ συμβεβηκὸς αὐτὸ ἕκαστον [20] καὶ τὸ τί ἦν εἶναι, καὶ ὅτι γε τὸ ἐπίστασθαι ἕκαστον τοῦτό ἐστι, τὸ τί ἦν εἶναι ἐπίστασθαι, ὥστε καὶ κατὰ τὴν ἔκθεσιν ἀνάγκη ἕν τι εἶναι ἄμφωτὸ δὲ κατὰ συμβεβηκὸς λεγόμενον, οἷον τὸ μουσικὸν λευκόν, διὰ τὸ διττὸν σημαίνειν [24] οὐκ ἀληθὲς εἰπεῖν ὡς ταὐτὸ τὸ τί ἦν εἶναι καὶ αὐτό: καὶ [25] γὰρ συμβέβηκε λευκὸν καὶ τὸ συμβεβηκός, ὥστ᾽ ἔστι μὲν ὡς ταὐτόν, ἔστι δὲ ὡς οὐ ταὐτὸ τὸ τί ἦν εἶναι καὶ αὐτό: τῷ μὲν γὰρ ἀνθρώπῳ καὶ τῷ λευκῷ ἀνθρώπῳ οὐ ταὐτό, τῷ πάθει δὲ ταὐτό). ἄτοπον δ᾽ ἂν φανείη κἂν εἴ τις ἑκάστῳ ὄνομα θεῖτο τῶν τί ἦν εἶναι: ἔσται γὰρ καὶ παρ᾽ ἐκεῖνο [30] ἄλλο, οἷον τῷ τί ἦν εἶναι ἵππῳ τί ἦν εἶναι ἵππῳ ἕτερον. καίτοι τί κωλύει καὶ νῦν εἶναι ἔνια εὐθὺς τί ἦν εἶναι, εἴπερ οὐσία τὸ τί ἦν εἶναι; ἀλλὰ μὴν οὐ μόνον ἕν, ἀλλὰ καὶ λόγος αὐτὸς αὐτῶν, ὡς δῆλον καὶ ἐκ τῶν εἰρημένων:

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