Aristotelovo razmatranje Anaksimandrovog pojma [τò] ἄπειρον

Abstract

U ovom radu pokušava se pokazati da Anaksimandar prema Aristotelu, poput Talesa, Anaksimena i Heraklita, jeste monista u pogledu vrste krajnjeg uzroka sastava i promena u fenomenalnom svetu, pošto je on materijalista, ali ne i materijalni monista. Prema Aristotelovom shvatanju, njegov krajnji materijalni uzrok, kojeg je on, prema nekim svedočanstvima, nazivao [τὸ] ἄπειρον, je "mešavina", a ne homogena fundamentalna supstanca. U radu će se takođe pokušati pokazati da se prema Aristotelu teorije o krajnjem materijalnom uzroku strogo povezane sa teorijama promene. Tales, Anaksimen i Heraklit objašnjavaju kosmogoniju i promene u fenomenalnom svetu zgušnjavanjem i razređivanjem krajnjeg homogenog materijalnog uzroka, dok ih Anaksimandar objašnjava izdvajanjem (i spajanjem) heterogenih delova tog uzroka.

In this paper we try to show that, according to Aristotle, Anaximandar, like Thales, Anaximenes and Heraclitus, is a monist in respect of the type of ultimate cause of composition and change in the phenomenal world, since he is a materialist, but not a material monist. According to Aristotle's understanding, his ultimate material cause, which he, according to some testimonies, called [τὸ] ἄπειρον, is a "mixture" and not a homogeneous fundamental substance. The paper will also try to show that, according to Aristotle, the theory of the ultimate material cause is strictly related to the theory of change. Thales, Anaximens and Heraclitus explain cosmogony and changes in the phenomenal world by condensation and rarefaction of the ultimate homogeneous material cause, while Anaksimandar explains them by separating (and by merging) the heterogeneous parts of that cause.