Ῥοπή

inclination, weight

Translated by Marcelo Boeri12 Dec 2003Vetting: high6 revisions

2 notes · 213 words
"Impulse [is] a charactistic of a soul, but inclination of a body. Impulse would be better than inclination, since a soul also [sc. is better] than a body. For what is better and worse, in being compared according to what is proper to them, have a difference, and, according to this, the better is above the worse. For example, if a god and a man and a horse are living beings, none of them is different from another according to their common genus. And since god is better than man and man [better] than horse, it remains that its difference is according to what is proper [to it]. Now if immortality is proper to god, being capable of receiving knowledge [is proper] to man, and being able to neigh [is proper to] horse, immortality is better than being capable of receiving knowledge, and being capable of receiving knowledge [is better] than being able to neigh. Thus is also in the case of inclination and impulse. It seems that what is better and worse exist among things of the same genus, because comparison also exists among things which have commonality with each other."1
"And under a single impulse they were proclaiming to the ranks both the intent of the general and the established orders."2

Greek original · Adler’s text

Ῥοπή· ψυχῆς μὲν ἴδιον ὁρμή, σώματος δὲ ῥοπή. εἴη ἂν ὁρμὴ ῥοπῆς βελτίων, ἐπεὶ καὶ ψυχὴ σώματος. τὸ γὰρ βέλτιον καὶ χεῖρον συγκρινόμενα κατὰ τὰ ἴδια αὐτῶν ἔχει τὴν διαφορὰν καὶ κατὰ τοῦτο τὸ βέλτιον ὑπερέχει τοῦ χείρονος. οἷον, εἰ ζῷα ὁ θεὸς καὶ ὁ ἄνθρωπος καὶ ὁ ἵππος, κατὰ μὲν τὸ γένος τὸ κοινὸν οὐδὲν ἀλλήλων διαφέρει. ἐπεὶ δὲ βελτίων μὲν ὁ θεὸς τοῦ ἀνθρώπου, ὁ δὲ ἄνθρωπος τοῦ ἵππου, λείπεται, τὴν διαφορὰν αὐτοῦ εἶναι κατὰ τὰ ἴδια. εἰ οὖν θεοῦ μὲν ἴδιον ἀθανασία, ἀνθρώπου δὲ τὸ ἐπιστήμης δεκτικόν, ἵππου δὲ τὸ χρεμετιστικόν, ἡ ἀθανασία βελτίων τοῦ ἐπιστήμης δεκτικοῦ, τὸ δὲ ἐπιστήμης δεκτικὸν τοῦ χρεμετιστικοῦ. οὕτως καὶ ἡ ῥοπὴ καὶ ἡ ὁρμή. δοκεῖ δὲ τὸ βέλτιον καὶ τὸ χεῖρον ἐν τοῖς ὁμογενέσιν εἶναι, ἐπειδὴ καὶ ἡ σύγκρισις ἐν τοῖς κοινωνίαν ἔχουσι πρὸς ἄλληλα. καὶ ὑπὸ μίαν ῥοπὴν ἥ τε διάνοια τοῦ στρατηγοῦ καὶ τὰ διατεταγμένα προηγόρευον ταῖς τάξεσι.

Betacode
*(roph/: yuxh=s me\n i)/dion o(rmh/, sw/matos de\ r(oph/. ei)/h a)\n o(rmh\ r(oph=s belti/wn, e)pei\ kai\ yuxh\ sw/matos. to\ ga\r be/ltion kai\ xei=ron  sugkrino/mena kata\ ta\ i)/dia au)tw=n e)/xei th\n diafora\n kai\ kata\ tou=to to\ be/ltion u(pere/xei tou= xei/ronos. oi(=on, ei) zw=|a o( qeo\s kai\ o( a)/nqrwpos kai\ o( i(/ppos, kata\ me\n to\ ge/nos to\ koino\n ou)de\n a)llh/lwn diafe/rei. e)pei\ de\ belti/wn me\n o( qeo\s tou= a)nqrw/pou, o( de\ a)/nqrwpos tou= i(/ppou, lei/petai, th\n diafora\n au)tou= ei)=nai kata\ ta\ i)/dia. ei) ou)=n qeou= me\n i)/dion a)qanasi/a, a)nqrw/pou de\ to\ e)pisth/mhs dektiko/n, i(/ppou de\ to\ xremetistiko/n, h( a)qanasi/a belti/wn tou= e)pisth/mhs dektikou=, to\ de\ e)pisth/mhs dektiko\n tou= xremetistikou=. ou(/tws kai\ h( r(oph\ kai\ h( o(rmh/. dokei= de\ to\ be/ltion kai\ to\ xei=ron e)n toi=s o(mogene/sin ei)=nai, e)peidh\ kai\ h( su/gkrisis e)n toi=s koinwni/an e)/xousi pro\s a)/llhla. kai\ u(po\ mi/an r(oph\n h(/ te dia/noia tou= strathgou= kai\ ta\ diatetagme/na prohgo/reuon tai=s ta/cesi.

Notes (2)

  1. Another sense of the headword at rho 231.
  2. 1From John Philoponus, Commentary on Aristotle's de anima 235.26ff. ↩
  3. 2Quotation (transmitted, in Adler's view, via the Excerpta Constantini Porphyrogeniti) unidentifiable. ↩

Linked from2 entries

Neighbouring entries

ρ228Ῥόπαλαclubs, cudgelsρ229Ῥοπαλίζειwields the clubρ230Ῥοπήinclination, weightρ231Ῥοπήbalanceρ232Ῥοπικὸν ὤνιονpetty purchase
Revision history6 revisions · last 12 Jan 2022
  1. more tweaks — Catharine Roth
  2. cross-reference — Catharine Roth
  3. tweaked translation — Catharine Roth
  4. coding — David Whitehead
  5. augmented notes and keywords; tweaking — David Whitehead
  6. modified aspects of translation; added notes; cosmetics — David Whitehead
  7. Translated — Marcelo Boeri

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