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 403<br />
•<br />
less weighty. Aristotle describes God, as we have<br />
seen, not only as the primum mobile, but also more<br />
generally as the highest principle '<br />
and the ground of<br />
the collective cosmos. 2 While we are not justified in<br />
attributing to him a belief in a Providence which<br />
extends its care to individuals, 3 we may yet see that he<br />
acknowledges the world to be the work of Reason, 4 that<br />
universe is common enough),<br />
neither does it follow that God<br />
produces the order of the world<br />
<strong>by</strong> a process of thought which<br />
has for its object the world itself<br />
or its individual parts. That point<br />
can only be decided <strong>by</strong> a reference<br />
to declarations elsewhere<br />
'<br />
made <strong>by</strong> Aristotle. Still further<br />
at variance with the spirit of the<br />
above comparison is the statemeat<br />
of Ktm, p. 246 sq., that the<br />
good orGod does notmerelyexist<br />
out9ide the world as an individual<br />
being, but is immanent in it as<br />
order and design.<br />
'<br />
God and<br />
'<br />
'the good 'are not, however, to<br />
Aristotle convertible terms (cf.<br />
e.g. Eth. i. 4, 1096, a, 23, Bonitz,<br />
Ind. Ar. 3, b, 35 sqq.), and the<br />
general is quite different from<br />
the order of the army. Cf . further<br />
p. 413 sq.<br />
1<br />
Metaph. xi. 2, 1060, a 27,<br />
cannot, indeed, be quoted in support<br />
of this statement ; for the<br />
words efrrep etrrt tis ovcrta Kal dpx,TJ<br />
Tnta{irij t^v
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