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By Joseph Owens, Etienne Gilson

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C. Galen, De Usu Partium, XI, 14,905-906; ed. 3. These two appraisals, by a Christian and a Greek respectively, agree in signalizing the same fundamental difference between the doctrine of Genesis and the tradition of the Greeks. In the Christian teaching, the power of God is infinite; for the Greeks, it is finite. Perfect Being for the Greeks meant limitation and finitude; for the Christians, the perfect Being is infinite. Limitation for the Christians denotes imperfection; while for the Greeks, imperfection was implied by infinity.

This is intelligible Entity, the highest and richest in content. Asclepius similarly introduces the Aristotelian metaphysics as the science which treats of the divine. And finally, in this treatise he discourses to us about the entirely immobile things. This is theology; for such a consideration corresponds to the divine things. , p. 33-39. , p. 3-16. , p. 12-15. , p. 17-20; cf. pp. 3. , pp. 6) explains the Primary Philosophy as genus (p. 15) and as species (p. 1-2), using 14 THE APPROACH TO THE ARISTOTELIAN TREATMENT OF BEING 'Being qua Being,' accordingly, is meant by Aristotle to stand for 'Being par excellence' namely the intelligible Beings.

11 7 Text, infra, p. 18, n. 74. 8 Cf. W. Jaeger, Aristoteles, p. 5 (trans. Robinson, p. 7). » Cf. op. , p. 217 (trans. Robinson, p. 210). 10 Aristotle does not speak of the 'object' of a science. ' This was the same term which they used for the subject of predication (cf. A-M Goichon, Lexique, pp. 438-439; Vocabularies, p. 40a). The Latins translated the term in both cases by subjectum. They spoke accordingly of the 'subject' of a science. At K 4, 1061 b31, Aristotle uses the corresponding Greek word vnoneifjieva, in the plural, for the things of which a science treats.

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