By Aristotle, Jonathan Barnes
Unique booklet 1984.
The Oxford Translation of Aristotle was once initially released in 12 volumes among 1912 and 1954. it's universally well-known because the general English model of Aristotle. This revised version comprises the substance of the unique Translation, a bit emended in mild of modern scholarship; 3 of the unique models were changed by way of new translations; and a brand new and enlarged collection of Fragments has been further. the purpose of the interpretation is still a similar: to make the surviving works of Aristotle without problems available to English talking readers.
note: with the Princeton unmarried quantity PDF being an aesthetically unpleasing conversion, this is often the Princeton prime quality test, and much more uncomplicated a learn for it's real-book aesthetic
Read or Download Complete Works of Aristotle, Volume 1: The Revised Oxford Translation (Bollingen Series) PDF
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Additional info for Complete Works of Aristotle, Volume 1: The Revised Oxford Translation (Bollingen Series)
Further, where one of the things is contained in the other, they will not be one. This is why 'white' is not repeated and why a man is not an animal man or a two-footed man; for two-footed and animal are contained in man. g. to say that some particular man is a man or some particular white man white. Not always, though. g. to call a dead man a man); but when no such opposite is contained, it is true. Or rather, when it is contained it is always not true, but when it is not, it is not always true.
I mean, for example, Socrates is white-Socrates is not white. But if something else is denied, or the same thing is denied of something else, that will not be the opposite statement, but a different one. The opposite of 'every man is white' is 'not every man is white'; of 'some man is white', 'no man is white'; of 'a man is white', 'a man is not white'. We have explained, then: that a single affirmation has a single negation as its contradictory opposite, and which these are; that contrary statements ar~ different, and which these are; and that not all contradictory pairs are true or false, why this is, and when they are true or false.
For when once it is natural for something to have sight then it will be said either to be blind or to have sight-not definitely one or the other of these but as chance has it, since it is not necessary either for it to be blind or for it to have sight, but as chance has it. But with contraries which have something intermediate between them we said it was never necessary for one or the other to belong to everything, but to certain things, and to them definitely the one. Hence it is clear that things opposed as privation and possession are not opposed in either of the ways contraries are.