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Chapter 5. 439A6–B14
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CHAPTER 5 439A6–B14 439a6 Concerning sensible objects, in relation to each sensitive part—I mean, for instance, color and sound and odor and taste and touch—it was said in a general way in the discussions On the soul what their action is; and what it is to operate in relation to each sensitive part. But it is necessary to say what each of them is; that is, it must be considered what color is, what sound is, what odor is, what flavor is, and similarly also concerning touch. And first concerning color. 439a12 Each, then, is spoken of in two ways: on one hand in actuality, on the other in potentiality. Accordingly, what color in actuality is, and sound, how they are the same as or other than the sense-powers in actuality, namely seeing and hearing, has been said in the discussions On the soul. But let us now say what each of them is that it should cause sensing and actuality. 439a18 Accordingly, as was said about light in those discussions, it is the color of the transparent accidentally. For when something lit up exists in the transparent , the presence is light, and the privation darkness. 439a21 But what we call the transparent is not a property of air or water or any of the bodies mentioned, but is a common nature and power. It is not separate , but it is present in these and in other bodies, in some to a greater extent, in some to a lesser. 439a25 Therefore, as there is necessarily a limit of bodies, so there also is of this. Now the nature of light is in the unlimited transparent. But it is obvious that there will be a limit of the transparent that is in bodies, and that this is color is clear from what happens: for color is on the limit or is the limit. Hence the Pythagoreans called color an “epiphany”; for it is on the limit of a body, but it is not the limit of the body. 439a33 Now one must think that it is the same nature that is colored from without and intrinsically. Air and water appear as colored things, for the dawn is such a thing. But in this case, because it is in something indeterminate, neither the air nor the sea has the same color to those who approach close up and from afar. But in bodies, unless something containing makes a change, there is a determinate fantasia of color. Therefore it is clear that both in the former and in the 53 latter it is the same thing that is receptive of color. Therefore the transparent, according as it exists in bodies—and it exists in all of them, to a greater or lesser extent —is what causes colors to be participated in. But because color is on the limit, it will be a limit of this. 439b11 Therefore color will be the limit of the transparent in a determinate body. 439b12 And in transparent things such as water and any other such thing, and in whatever seems to have a color of its own—in all these it is likewise at the limit. Commentary 439a6 After The Philosopher has applied the consideration about sense-powers of animals to sense-organs, here he applies it to sensible objects themselves. First he states his intention. Second he carries out his proposal, where he says Accordingly, as was said about light (439a18). On the first point he does two things. First he proposes his intention. Second he clarifies what he said, where he says Each, then, is spoken of in two ways (439a12). Accordingly he first speaks of proper sensible objects, those perceived in relation to each sensitive part, that is, each individual sense-organ, which he says to distinguish them from common sensibles. The proper sensibles are color, sound, and odor, which are sensed through sight, hearing , and smell; and taste and touch—that is, the objects of these senses. He says that it was said in On the soul in a general way both how these act on a sense-power and the nature of the sense-power’s operation in relation to each organ affected by the above-mentioned sensible objects. For it was said in On the Soul II that a sense-power is a sensible object in potentiality , and that sensible objects make a sense-power be in actuality.1 But now it must be considered what each...