By James G. Lennox
In at the elements of Animals, Aristotle develops his systematic rules for organic research and rationalization, and applies these rules to provide an explanation for why the various animals have the several components that they do. This new translation and statement displays the subtlety and aspect of Aristotle's reasoning.
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Extra info for Aristotle: On the Parts of Animals I-IV (Clarendon Aristotle Series)
But clearly not to sensible equals, for these cannot be perfectly equal. 4 Platonic Eponymy and Participation 29 offers a metaphysical distinction comparable to that mentioned in Phd. 42 Although the homogeneous, invariable Forms stand in contrast to the heterogeneous, mutable particulars, there are also similarities. As mentioned, the particulars fall short of Forms, yet their dependency on and likeness to Forms are evident from the related terms that are used to refer to them. 43 Part of what this implies is that particulars bear likenesses to the Forms of the same name as they, having an internal connection to these Forms insofar as they are described as “striving after” (bouletai) and “desiring” (oregetai) the Forms.
132a6–8, Tim. , 990b15–17, 991a5–7; 1038b35–38; 1079a13–14. , Vlastos (1954), Allen (1965, 52–56), Malcolm (1991), and Meinwald (1995). Variant readings of 987b9–10 involve the use of homonyma ¯ over synonyma: ¯ Ab omits homonyma ¯ (oJmwvnuma) at 987b10, reading ton ¯ synonymon ¯ tois eidesin (twn sunwnuvmwn toiı εi[dεsin), while E reads ton ¯ synonymon ¯ homonyma ¯ tois eidesin (twn suwnuvmwn oJmowvnuma toiı εi[dεsin). 6 Aristotle and Plato on Homonymy 37 term is being used by him in one of the senses that Plato himself recognizes, namely, in the sense of sharing a certain character along with a name.
Pεri; twn εjcovntwn ta; εjnantiva εjlεvgomεn, εjponomavzontεı aujta; th/ εjkεivnwn εjpwnumiva/, nun dε; pεri; εjkεivnwn aujtwn, » n εjnovntwn ε [cεi th;n εjpwnumivan ta; ojnomazovmεna). , metechein, metalambanein) suggest emphasis on the way in which the Form possesses the character rather than the relation of resemblance. , 100d5–6: “[N]othing makes it beautiful but the presence or communion of the beautiful,” a claim that underscores that of 100c4–6: “[I]f anything is beautiful besides absolute beauty, it is beautiful for no other reason than that it partakes in the beautiful” (m tεvcεi εjkεivnou tou kalou, Phd.