1. The standard translation is “particular sciences,” but this translation misses part of the point. For ἐν μέρει literally means “by turns or in succession,” “in installments” (“in dribs and drabs,” as it were). The point is that the focusing (viz., the concentration) needed in order to bring about one ἐπιστήμη — to notice that it is still missing, to start investigating, etc. — excludes the focusing (viz., the concentration) needed in order to bring about another. In other words, the “range of focusing” is relatively narrow, the result being an either/or: either one ἐπιστήμη or another, for different ἐπιστῆμαι cannot be developed at the same time by the same mind. In short, ἐπιστῆμαι correspond to alternate possibilities, and what Henri de Montherlant says when he compares each one of us with an infantry company attacking from the trenches holds good in this regard: “Chaque être est comme une compagnie d’infanterie qui sort de la tranchée, qui avance en de certains points, jusqu’à entrer dans la tranchée adverse, et en d’autres est arrêtée ou même recule. Chaque être est cette ligne brisée de flèches et de poches: ici admirable, à côté faiblard, et dans le même temps.” This is not the place to discuss the semantics of ἐν μέρει — but see, for example, A. W. Verrall (ed.), The “Choephori” of Aeschylus (London: Macmillan, 1893), on 331;
2. W. J. M. Starkie (ed.), The “Wasps” of Aristophanes (London: Macmillan, 1897), on 1319;
3. E. Fraenkel (ed.), Aeschylus: “Agamemnon” (Oxford: Clarendon Press, 1950), on 1192;
4. J. D. Denniston and D. Page (ed.), Aeschylus: “Agamemnon” (Oxford: Clarendon Press, 1957), on 1192;
5. W. B. Stanford (ed.), Aristophanes: “The Trogs” (London: Macmillan, 1958), on 32;