[88] Michelet: Examen critique, pp. 115-198.
[89] Not only the form which is to be abrogated, but also matter is spoken of by Aristotle as τι, because in truth the form which is to be abrogated serves only as material for the form which is to be posited; so that he in the first passage names the three moments ἔκ τινος, τι, ὑπό τινος, and in the last passage names them τι, εἴς τι, ὑπό τινος.—[Editor’s Note.]
[90] As this explanation by Hegel of Aristotle’s celebrated passage has so many authorities to support it, the editor cannot here, as frequently elsewhere in these lectures, remain faithful to the directions of his colleagues, quietly to set right anything that is incorrect. It is, nevertheless, clear that Aristotle is speaking of three substances: a sublunar world, which the heavens move; the heavens as the centre which is both mover and moved; and God, the unmoved Mover. The passage must therefore, on the authority of Alexander of Aphrodisias (Schol. in Arist. ed. Brandis, p. 804 b), of Cardinal Bessarion (Aristoteles lat. ed. Bekk. p. 525 b) and others, be thus read: ἔστι τοίνυν τι καὶ ὃ κινεῖ (sc. ὁ οὐρανός)· ἐπεὶ δε τὸ κινούμενον καὶ κινοῦν καὶ μέσον τοίνυν, ἔυτι τι ὃ οὐ κινούμενον κινεῖ. The translation, if this reading be adopted, would be as follows: Besides the heavens in perpetual motion “there is something which the heavens move. But since that which at the same time is moved and causes movement cannot be other than a centre, there is also a mover that is unmoved.” (Cf. Michelet: Examen critique, etc., p. 192; Jahrbücher für wisseuschaftliche Kritik, November, 1841, No. 84, pp. 668, 669). [Editor’s note]
[91] συστοιχία is a good word, and might also mean an element which is itself its own element, and determines itself only through itself.
[92] The word τὸ εἶναι, when it governs the dative (τὸ εἶναι νοήσεί καὶ νοουμένῳ) invariably expresses the Notion, while, when it governs the accusative, it denotes concrete existence. (Trendelenburg: Comment, in Arist. De anima, III. 4, p. 473.) [Editor’s Note.]
[93] Aristotle here distinguishes four determinations: what is moved in capacity, or the movable [das Bewegbare] (κινητόν); what is moved in actuality (κινούμενον); the moving in capacity (κινητικόν), or what Hegel calls the motive [das Bewegliche]; the moving in actuality (κινοῦν). It might have been better to translate κινητόν by motive [Beweglich] and κινητικόν by mobile [Bewegerisch].—[Editor’s note.]
[94] While above (p. 164) we must take the expression τὸ εἶναι as immediate existence because it is opposed to the Notion, here it has the meaning of Notion, because it stands in opposition to immediate existence (καὶ οὺ χωριστὴ μὲν ὕλη, δ̓ εἶναι, καὶ μία τῷ ἀριθμῷ). Cf. Michelet: Comment. in Arist. Eth. Nicom. V. I., pp. 209-214.—[Editor’s note.]
[95] Here τὸ εἶναι has again the signification of Notion, as above (p. 169), because in the preceding words (ἔστι δὲ ταὐτὸ καὶ κατὰ ταὐτὸ ἡ διαίρεσις καὶ ἥ ἕνωσις) immediate existence is expressed.—[Editor’s note.]
[96] The editor has considered himself justified in adopting this rendering, which was commonly used by the Scholastics, and revived by Leibnitz. (Cf. Michelet, Examen Critique, &c., pp. 165, 261, 265.)
[97] Here and once again on this page τὸ εἶναι is the immediate existence of the separate sides of sense-perception, therefore their mere potentiality; while, on the other hand, the active unity of the perceived and the percipient may be expressed as the true Notion of sense-perception.—[Editor’s Note.]