Problems and Solutions Concerning First Principles, Volume 1

has the power to illuminate all individual eyes. This is what we have to answer to the objection.

§ 97. But nevertheless, to these determinations, one must further add this: that the hyparxis essential reality/existence in every subject is the things gathered or distinguished within each of them, such that Athena in Zeus is the hyparxis of Zeus, and that which springs from the summit of the latter is Athena herself; and furthermore, that participation in another, for example Athena in Kore, is the hyparxis of Kore. And when philosophers say that each subject is triple—either according to the cause, like Athena who has in some manner her hypostasis underlying reality in Zeus; or according to the hyparxis, like the Athena who is by herself and in herself; or according to participation, like that which is born in Kore—they are right to say so, except that one must define and distinguish all the hyparxis: that of Zeus, because it is what completely constitutes the distinct hyparxis of Zeus; that of Athena herself, who is by herself; and that of Kore, because it is what completely constitutes the plurality of Kore.

One could consider the thing from a more dialectical point of view. For what are called the genres of being constitutes, in each subject, in its complete state, the hypostasis which is composed of these genres; the unified genres constituting substance, the genres that distinguish themselves constituting life, and the genres altogether distinct constituting reason, and this in the state of pure reason—reason according to the distinction of which the parts form a just equilibrium. That state is one of successively more particular existence, according to the predominance that inclines it toward this or that genre, or part, or species. And from a more logical point of view, man, purely as man, is in the animal according to the hyparxis of...