Kitap 10
9
And that in a sense unity means the same as being is clear (a) from the fact that it has a meaning corresponding to each of the categories, and is contained in none of them—e.g., it is contained neither in substance nor in quality, but is related to them exactly as being is; (b) from the fact that in one man nothing more is predicated than in manCf. Aristot. Met. 4.2.6-8.(just as Being too does not exist apart from some thing or quality or quantity); and (c) because to be one is to be a particular thing.
1
One and Many are opposed in several ways. Unity and Plurality are opposed as being indivisible and divisible; for that which is divided or divisible is called a plurality, and that which is indivisible or undivided is called one. Then since opposition is of four kinds, and one of the present pairs of opposites is used in a privative sense, they must be contraries, and neither contradictories nor relative terms.
2
Unity is described and explained by its contrary—the indivisible by the divisible—because plurality, i.e. the divisible, is more easily perceptible than the indivisible; and so in formula plurality is prior to the indivisible, on account of our powers of perception.
2
To Unity belong (as we showed by tabulation in our distinction of the contrariesCf. Aristot. Met. 4.2.9.) Identity, Similarity and Equality; and to Plurality belong Otherness, Dissimilarity and Inequality.
