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# 946 ;. "But the evidence - Aristotle adds just given place - things that are not there, it is like Zeno and Melissa." This is - have already met in the past dialectic: "If being is, it is contradictory to attribute to it any certainty, but if we do it, we spoke about it only something negative." # 945; # 945 ;. It Gorgias says, "That which is, is either in itself (# 945; # 953; # 948; # 953; # 959; # 957;), and has no beginning or appeared." And now he shows that neither the first nor the second assumption is impossible, since each of them leads to a contradiction. "The first assumption is impossible, because that is, in itself, has no beginning, therefore, infinitely," but, then, it is also vague and lacks definition. "Infinite does not exist anywhere, because if it is somewhere there, then what is there, different from him." Wherever it existed, it would have existed in the other; it is something that is different from another, is contained in the other, is not infinite. But just as it is impossible to contain within itself, because in this case what it contains, and then, Thu # 242; found, it would be the same. So, what it contains, there is a place, and what is contained in the latter, there is a body, but it is absurd to place the body were the same. The infinite, therefore, is not "[26]. This directed against infinite {31} of the dialectic of Gorgias, on the one hand, is limited, because although direct things have no beginning and no limit, and considers the translational motion to infinity, but a veritable thought, universal concept, as absolute negativity, has a boundary in itself. On the other hand, Gorgias is quite right, for a sensual, bad infinity nowhere Cash, therefore, does not exist, and represents something other-worldly existence; only that Gorgias takes place as the difference, we can take as a difference at all. Instead, like Gorgias, put the infinite in some other, in itself, ie, then claim it as different, on the contrary, to abolish the difference, we can better and in a more general form, say, an infinite sense there is a difference, always rely on a variety of things, since it consists precisely in the fact that it is different from himself. "Genesis also has not arisen because, if it arose, it would have to be either real, or from non-existent. Because it did not have everything, because it already exists in this case, but it also did not arise from a non-existent, because the latter can not produce anything "[27]. These considerations are developed on the skeptics. To be considered a subject they always put the definitions of "either - or", and these alternatives are then self-contradictory. But this - is not a true dialectic, because the subject only decomposes to these terms, and this has nothing to be against the nature of the object itself, if had not proved that the subject must always exist in a single definition, but does not exist in and for themselves.

Le Dernier livre de la jungle - tome 1 - Homme by Stephen Desberg

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