By Plato
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Example text
It does not consist of some parts which are just salt, and some parts which are just water; on the contrary every part, however small, is like the whole in being salty water. 8 This, after all, is how things do appear to unaided perception, and Aristotle supposes (naturally enough) that on this point perception is not misleading. Given this approach to stuffs, how are we to explain the fact that one kind of stuff can turn into another, as when wine turns to vinegar? Aristotle does not suppose that in this transformation anything is added to the wine, or subtracted from it.
For example, suppose that bronze were a lot less durable than it is, and the bronze of some statue had been eaten away from the inside to such an extent that it was in imminent danger of collapse. If, in order to prevent this calamity, a quantity of new bronze were poured into it, without any disturbance to the outer shape and form, then surely all of us would be happy to say that it is still the same statue. But it would not be (all) the same bronze. There is apparently a much more simple and straightforward way of making this point.
But (a) this is no longer a point about monism in particular, for the same would apply even to pluralist theories; and (b) I remark ad hominem that Aristotle’s own position, as expounded in Physics viii. 7, seems to be that alteration cannot occur without a movement from one place to another (which is what explains why it happened as and when it did, 260a26–b15, 260b29–261a13). As for the converse claim, that if alteration occurs then monism must be correct, there is surely no way of defending this.
Republic - Cave by Plato
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