Abstract
As a subject of the first philosophy, the being as being is defined as the most universal and primary one. However, Aristotle proves in the Metaphysics that neither One nor being are substances, therefore they do not exist separately. Furthermore, in the De Anima he claims that those that are said to be universal are "either nothing or posterior", because they cannot be on its own in separation from the particular things. How, then, the universal being which can be named nothing or posterior postulated as the subject of first philosophy that is most worthy of knowing? And, on the other hand, if the being as universal is not a substance, on what ground it has it's unity? In order to answer these questions, I will consider Alexander of Aphrodisias' Commentary on Aristotle's Metaphysics and also the Quaestio I.3 and I.11 of his Quaestiones.
Highlights
AND PRIORITY OF BEING AS BEING IN PERIPATETIC METAPHYSICS ABSTRACT
Aristotle proves in the Metaphysics that neither One nor being are substances, they do not exist separately
The universal being which can be named nothing or posterior postulated as the subject of first philosophy that is most worthy of knowing? And, on the other hand, if the being as universal is not a substance, on what ground it has it's unity? In order to answer these questions, I will consider Alexander of Aphrodisias' Commentary on Aristotle's Metaphysics and the Quaestio I.3 and I.11 of his Quaestiones
Summary
AND PRIORITY OF BEING AS BEING IN PERIPATETIC METAPHYSICS ABSTRACT. As a subject of the first philosophy, the being as being is defined as the most universal and primary one. Универсальность предмета первой философии коррелирует с тем, что этот предмет прост, не является подлежащим или единичной вещью (и поэтому не находится в движении), отстоит дальше всего от чувств и является наиболее первым.[14] Начала и свойства сущего как такового являются также началами и свойствами каждой вещи, потому и первая философия является наукой обо всем15 – но не о чем-то определенном.[16]
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