ARISTOTLE 



731b 



eii'at (^Kal fiYj eti^at)^ /cat ixeraXafi^dveiv /cat tov 

 X^i-povog /cat tov ^eXriovos , ^eXriov Se i/'UX''? i"-^'' 

 acofiaros, to 8 e/jupvy^^ov tov oupvxov Sta t?]v 



30 ijjvxriv, Kal to etvat roi; jLti^ eti^ai /cat to ^rjv tov 

 fjLT] ^r]v, Sta TavTag Tag atria? yeWcrt? l,a)OJV iaTiv 

 erret yap aouvaTOS" t) (pvaig tov tolovtov yevovs 

 ai'Sto? etvai, Ka^' ov' ivSex^Tat Tpovov, /cara royrov' 

 ecTTtv at'Stov to yivop-evov. dptdp,a) fxev ovv dSv- 

 vaTov, rj yap ovaia tcov ovtojv ev tw /ca^' eKaoTov 



35 TOLOVTOV 8' etVep tJv, dtStov av t^v etSet 8' ev- 

 732 a Sep^erat. Sto yevos del dvOpcoTTcuv Kal }^a)a>v cotI 



Kal (f)VTCOV. €7761 Sc TOVTCOV dpX'Tj TO drjXv Kal TO 



dppev, eveKa ttj? yeveaecog dv e'lrj to drjXv Kal to 

 appev ev toIs ovaiv cKdTepov tovtcov.^ jSeArtovos" 



^ supplevit Piatt. 

 ^ SKOLTepov TovTuiv Z : om. vnlg. 



" i.e., this is the Final Cause, which can be equated with 

 " the better," as opposed to the mere mechanical sort of 

 causation. See above 731 b 23. 



** The reader may at first .be confused in this passage 

 owing to the fact that Aristotlfe uses dt'Sio? in two senses : 

 (a) in the true and full sense, as applicable to tiie d4>dafrra and 

 dela, as in line 731 b 26, in which sense it can lie applied 

 only to the things which ovk evBexfrai elvac Kal fj-r) elvai, 

 i.e., which always are ; but then he goes on to use it in a 

 modified sense (6), and applies it to that which evSexerai ehai 

 Kal ^T) elvai, i.e., to to yi.yv6iJ.evov, and says that to yiyvofievov 

 is d(8t.ov in the way which is open to it. (Aristotle seems to 

 regard this extension of the use of diSios as justifiable, since, 

 as he states in the passage of De anima quoted in App. A 

 (§ 17), TO. yiyvofieva, although they are not eternal, do partake 

 in eternity.) These two modes of l)eing dlhiov he then 

 describes more exactly as diSiov dpidfiu) (the eternity of 

 individual identity) and diBiov etSet (the eternity of specific 

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