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By Joseph J. Kockelmans (Editor)

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16. , 13, 222a20–22: for text, cf. Plato, Parmenides, 141d5ff. 17. , 13, 222a20–24: “to; me;n ou\n ou{tw levgetai tw'n nu'n, a[llo d∆ o{tan oJ crovno" oJ touvtou ejggu;" h/\. h{xei nu'n, o{ti thvmeron h{xei: h{kei nu'n, o{ti h\lqe thvmeron. ” 18. l. oi|on pote; ejlhvfqh Troiva, kai; pote; e[stai kataklusmov": dei ga;r peperavnqai pro" to nu'n. ” 30 helen lang In this sense, “when” applies to any remote event, be it past or future. What does this definition of to; potev in the Physics, in Aristotle’s account of time, tell us about to; potev as a kind of predicate in the Categories?

My translation and emphasis in the Greek text. 24 helen lang Beyond the historical issue, the substantive issue cannot be in doubt: “where” a thing is presents a universal problem for all things that are, and any philosopher worth his salt must be able to address this problem. l. ’” 8 The first reason Aristotle gives for the importance of place resem bles the Parmenides: it defines a universal claim for anything that is an it contrasts what is with what is not. The second reason clearly falls within physics, as Aristotle, specifically rejecting Plato s position in the Timaeus, defines it.

There is, I think, plenty of reason to suppose a kinship between the two, one that is predicated on the way in which the world is and our receptivity to the world—hence the importance of categories, which are at once logical and metaphysical. There is reason, then, to claim that although Aristotle’s assumption of this kinship may be naive, just such naivete may be representative of the way things are. Finally, one should note the tentative nature of much of Aristotle’s Metaphysics. He is pursuing a science of being; he never claims to have completed it.

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