Problems and Solutions Concerning First Principles, Volume 1

the one animal, complete in itself and embracing all animals. But after the animal comes the hyparxis of man, subsisting by itself; and thirdly, in terrestrial man, and in me, an individual, is man purely as man, like an element, just as the animal is in man, and this therefore also according to the hyparxis. And if there is here a transmission from above of participation, this communication of the thing in which this transmission occurs becomes a part of the hyparxis. That is enough on this subject.

§ 97 bis. Let us see now, let us arrive first at the objections that follow those we have discussed. It is necessary to recognize that in the homogeneous, there is something heterogeneous, and in the heterogeneous, something homogeneous, as the argument of the objection explains; but it is no less true that one of the processions is homogeneous and the other heterogeneous. It is thus that all of Aphrodite and all of Athena remains in some way within the limits of the first Athena and the first Aphrodite, even if they change according to species, the species being more particular than the property which is the same for all. Consequently, according to the common and permanent character, there also remains the community of name and the community of division. This is why they are common to every Hera, as proceeding from one and proceeding into one. If, however, Eros proceeds from Aphrodite, and Athena from Zeus, the procession is heterogeneous, because Eros has crossed and exceeded the Aphrodisian limits and Athena the Jupiterean limits...