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Translated by J. Smith.
78 pages - You are on Page 59
But, it may be objected, it is impossible that what is self-identical should be moved at me and the same time with contrary movements in so far as it is undivided, and in an undivided moment of time. For if what is sweet be the quality perceived, it moves the sense or thought in this determinate way, while what is bitter moves it in a contrary way, and what is white in a different way. Is it the case then that what discriminates, though both numerically one and indivisible, is at the same time divided in its being? In one sense, it is what is divided that perceives two separate objects at once, but in another sense it does so qua undivided; for it is divisible in its being but spatially and numerically undivided. is not this impossible? For while it is true that what is self-identical and undivided may be both contraries at once potentially, it cannot be self-identical in its being-it must lose its unity by being put into activity. It is not possible to be at once white and black, and therefore it must also be impossible for a thing to be affected at one and the same moment by the forms of both, assuming it to be the case that sensation and thinking are properly so described.
The answer is that just as what is called a 'point' is, as being at once one and two, properly said to be divisible, so here, that which discriminates is qua undivided one, and active in a single moment of time, while so far forth as it is divisible it twice over uses the same dot at one and the same time. So far forth then as it takes the limit as two' it discriminates two separate objects with what in a sense is divided: while so far as it takes it as one, it does so with what is one and occupies in its activity a single moment of time.
About the principle in virtue of which we say that animals are percipient, let this discussion suffice.
Aristotle Complete Works
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