121 Arist., Metaph
., 1.5,986a2-12 (=DK 58B4-5); cf.
The brief restatement in Metaph
. 1-3, 983 a 26 ff., runs as follows:
. 985b16, identification with [GREEK TEXT NOT REPRODUCIBLE IN ASCII], also Hdt.
517); the human being who is able to contemplate (theoretical bios) is the most happy (eudamonia) for Aristotle's Ethics (EN X 7-9); the theoretical knowledge is about ousia, physis, aitia (causes) for their own sake (Metaph
. I.2 982a29ff).
(4) In some contexts, [TEXT NOT REPRODUCIBLE IN ASCII] is aptly translated by such terms as "perfect," "final," and "mature." "Complete," however, can easily connote both perfection and finality, whereas neither of these terms are open to the quantitative dimension on which Aristotle relies in Metaphysics, 5.16 [hereafter Metaph
De Anima III 10, 433b28-30; Metaph
., Z 7, 1032b1, 5) qui est juge bon et presente comme tel a la faculte desirante (dans le cas envisage, la premisse majeure implique que le bien, c'est le plaisant: le syllogisme donne en exemple par Aristote est donc le syllogisme de l'intemperant)" (las cursivas son mias).
.) <<se mettre en mauvaise odeur, se faire hair, se rendre odieux; deshonorer>>.
In claiming that such [organic] development is accidental, Aristotle's opponents relegate it to a category of entity beyond the scope of science, for science does not deal with the accidental (APo 87b19-22; Metaph