![]() ![]() The reading argued for here may also explain how Aristotle can claim, by the end of Lambda, that he has succeeded in responding to an important aporia which (he says) was neglected by predecessors, namely ‘why some things are corruptible and other incorruptible’ ( Metaphysics B, Aporia 10). ![]() In Θ.8 as well, this is what allows Aristotle to deny that eternal things can have matter (strictly speaking) as an element of their substance. ![]() There, Aristotle distinguishes the matter of heavenly substance as if it were matter in a certain sense only, and not sensu stricto: the only change it underlies is coming-to-be ποθέν ποι, ‘from one place to another’ (not from privation to form, the standard case). is preserved, the text here sets out a programme for research into the elements of heavenly bodies which is taken up in the second part of Λ.2. It argues that the Greek text of the former has been obscured in standard editions by unnecessary emendation: if the reading of the mss. This paper emphasizes an unnoticed connection between two lines in Aristotle, Metaphysics Λ.1, 1069a32, and Λ.2, 1069b26. The twelfth book of Aristotle’s Metaphysics, Metaphysics Lambda, is in several respects crucial to our understanding not only of Aristotle’s entire metaphysical system but of central developments in the subsequent history of metaphysical theology taken as a whole. ![]()
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