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ARISTOTLE AND THE EARLIER PERIPATETICS vol.I by Eduard Zeller, B.F.C.Costelloe 1897

MACEDONIA is GREECE and will always be GREECE- (if they are desperate to steal a name, Monkeydonkeys suits them just fine) ΚΑΤΩ ΤΟ ΠΡΟΔΟΤΙΚΟ "ΣΥΝΤΑΓΜΑΤΙΚΟ ΤΟΞΟ"!!! Strabo – “Geography” “There remain of Europe, first, Macedonia and the parts of Thrace that are contiguous to it and extend as far as Byzantium; secondly, Greece; and thirdly, the islands that are close by. Macedonia, of course, is a part of Greece, yet now, since I am following the nature and shape of the places geographically, I have decided to classify it apart from the rest of Greece and to join it with that part of Thrace which borders on it and extends as far as the mouth of the Euxine and the Propontis. Then, a little further on, Strabo mentions Cypsela and the Hebrus River, and also describes a sort of parallelogram in which the whole of Macedonia lies.” (Strab. 7.fragments.9) ΚΚΕ, ΚΝΕ, ΟΝΝΕΔ, ΑΓΟΡΑ,ΕΚΚΛΗΣΙΑ,ΝΕΑ,ΦΩΝΗ,ΦΕΚ,ΝΟΜΟΣ,LIFO,MACEDONIA, ALEXANDER, GREECE,IKEA

MACEDONIA is GREECE and will always be GREECE- (if they are desperate to steal a name, Monkeydonkeys suits them just fine)

ΚΑΤΩ ΤΟ ΠΡΟΔΟΤΙΚΟ "ΣΥΝΤΑΓΜΑΤΙΚΟ ΤΟΞΟ"!!!

Strabo – “Geography”
“There remain of Europe, first, Macedonia and the parts of Thrace that are contiguous to it and extend as far as Byzantium; secondly, Greece; and thirdly, the islands that are close by. Macedonia, of course, is a part of Greece, yet now, since I am following the nature and shape of the places geographically, I have decided to classify it apart from the rest of Greece and to join it with that part of Thrace which borders on it and extends as far as the mouth of the Euxine and the Propontis. Then, a little further on, Strabo mentions Cypsela and the Hebrus River, and also describes a sort of parallelogram in which the whole of Macedonia lies.”
(Strab. 7.fragments.9)

ΚΚΕ, ΚΝΕ, ΟΝΝΕΔ, ΑΓΟΡΑ,ΕΚΚΛΗΣΙΑ,ΝΕΑ,ΦΩΝΗ,ΦΕΚ,ΝΟΜΟΣ,LIFO,MACEDONIA, ALEXANDER, GREECE,IKEA

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—<br />

METAPHYSICS 337<br />

•<br />

If, conceding this, we were to say that the genus had<br />

in itself more of the essential than the species, but that,<br />

on the contrary, for us the species had more than the<br />

genus, 1 we should there<strong>by</strong> place ourselves in opposition<br />

to the definite statements of<br />

Aristotle, who continually<br />

insists that all Substance, in the strict sense of the<br />

word, is individual Substance - not that it appears to<br />

us as such. There is only one case which would make<br />

it possible to escape the difficulty :<br />

that is, if there were<br />

a principle which, being individual, could be at the<br />

same time truly universal, for this could be at the same<br />

time, as substantial, a basis of actuality, and, as universal,<br />

a basis of truth. Such a principle seems to be<br />

found in the keystone of Aristotle's entire system<br />

namely, in his theory of Pure Thought, or of God. To<br />

him the Divine, as thinking Essence, is Subject ; as the<br />

End, Mover and Form of the world, it is also a true<br />

universal. The conception of it has existence in one<br />

individual Essence, not merely contingently, 2 but <strong>by</strong><br />

reason of its own nature ; whereas, in all finite things,<br />

the universal presents itself, or at least might present<br />

itself, in a number of individuals. 3 From this standpoint<br />

it would be possible to seek a solution of the<br />

difficulties suggested, <strong>by</strong> saying that in God^ as the<br />

not as individual, but from the sujtra.<br />

universal side of its being. That 3<br />

Metaph. xii. 10, 1074, a, 33 ;<br />

is just the reason why it would '6

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