standard translations make it impossible for readers who know neither Greek nor the history of late antique metaphysics and theology to understand either what the original text says or what it does not say. Not that there is any perfectly satisfactory way of representing the text’s obscurities in English, since we do not distinguish between articular and inarticular forms in the same way; rather, we have to rely on orthography and typography, using the difference between an uppercase or lowercase g to indicate the distinction between God and [a] god. This, hesitantly, is how I deal with the
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