Page:Metaphysics by Aristotle Ross 1908 (deannotated).djvu/80

1004b number has peculiar attributes, such as oddness and evenness, commensurability and equality, excess and defect, and these belong to numbers either in themselves or in relation to one another. And similarly the solid and the motionless and that which is in motion and the weightless and that which has weight have other peculiar properties. So too certain properties are peculiar to being as such, and it is about these that the philosopher has to investigate the truth.—An indication of this may be mentioned:—dialecticians and sophists assume the same guise as the philosopher, for sophistic is philosophy which exists only in semblance, and dialecticians embrace all things in their dialectic, and being is common to all things; but evidently their dialectic embraces these subjects because these are proper to philosophy.—For sophistic and dialectic turn on the same class of things as philosophy, but this differs from dialectic in the nature of the faculty required and from sophistic in respect of the purpose of the philosophic life. Dialectic is merely critical where philosophy claims to know, and sophistic is what appears to be philosophy but is not.

Again, in the list of contraries one of the two columns is privative, and all contraries are reducible to being and non-being, and to unity and plurality, as for instance rest belongs to unity and movement to plurality. And nearly all thinkers agree that being and substance are composed of contraries; at least all name contraries as their first principles—some name odd and even, some hot and cold, some limit and the unlimited, some love and strife. And everything else is evidently reducible to unity and plurality (this reduction we must take for granted ), and the principles stated by other thinkers fall entirely under these as their genera. It is obvious then from these considerations too that it belongs to one science to examine being qua being. For all things are either contraries or composed of contraries, and unity and plurality are the starting-points of all contraries. And these belong to one science, whether they have or have not one