By Alexander of Aphrodisias
The final 14 chapters of publication 1 of Aristotle's "Prior Analytics" are excited about the illustration within the formal language of syllogistic of propositions and arguments expressed in additional or much less daily Greek. In his observation on these chapters, "Alexander of Aphrodisias" explains a few of Aristotle's extra opaque assertions and discusses post-Aristotelian rules in semantics and the philosophy of language. In doing so he presents an strange perception into the way those disciplines constructed within the Hellenistic period. He additionally indicates a extra refined figuring out of those fields than Aristotle himself, whereas closing a staunch defender of Aristotle's emphasis on that means rather than Stoics predicament with verbal formula. In his observation at the ultimate bankruptcy of publication 1 Alexander deals a radical dialogue of Aristotle's contrast among denying that whatever is, for instance, white and announcing that it really is non-white.
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Extra resources for Alexander of Aphrodisias: On Aristotle Prior Analytics 1.32-46 (Ancient Commentators on Aristotle)
The u n i v e r s a l premiss is ' E v e r y consequent of something is a consequent of what that t h i n g is a consequent of. I n 'If, being a man, it is a n a n i m a l and, being a n a n i m a l , it is a substance' substance is a conse quent of a n i m a l and a n i m a l is a consequent of h u m a n being. There fore, substance is also a consequent of h u m a n being. T h i s can also be handled as follows: W h e n among three things the second is a consequent of the first and the t h i r d of the second, the t h i r d also follows the first; among h u m a n being, a n i m a l , and substance, w h i c h are three Translation things, a n i m a l follows h u m a n being, a n d substance follows animal; therefore, among these things substance w i l l also follow h u m a n being.
F o r he d i d not assume that everything active is body, since that is false; for, w h e n it is t a k e n indeterminately i t is true, but i t does not yield a syllogism. S i m i l a r l y i f one assumes that a h u m a n being is a n a n i m a l a n d a n i m a l is a genus, since a h u m a n being is not a genus. In cases of this k i n d the mistake comes from assimilating the indeterminate to the universal, since they assent to and accept
F o r there w i l l be a syllogism i f they are t a k e n this way: 10 15 E v e r y h u m a n being is a n a n i m a l ; every a n i m a l is a substance. B u t w h e n they are t a k e n i n the other way what follows follows necessarily but not syllogistically, since every syllogism is posited to show holding or not holding. A g a i n it is possible to find fault w i t h 'If, being a h u m a n being, it is necessary for it to be a n a n i m a l , a n d being a n a n i m a l , it is necessary for it to be a substance' for m a k i n g a non-syllogistic inference because its premisses ' h u m a n being-animal' and 'animal-substance' are inde terminate.