Page 1, Categories - Aristotle
Page 1, Categories - Aristotle
Page 1, Categories - Aristotle
com
CATEGORIES
by Aristotle
translated by E. M. Edghill
1
Things are said to be named 'equivocally' when, though they have a
common name, the definition corresponding with the name differs for
each. Thus, a real man and a figure in a picture can both lay claim to
the name 'animal'; yet these are equivocally so named, for, though
they have a common name, the definition corresponding with the name
differs for each. For should any one define in what sense each is an
animal, his definition in the one case will be appropriate to that
case only.
On the other hand, things are said to be named 'univocally' which
have both the name and the definition answering to the name in common.
A man and an ox are both 'animal', and these are univocally so
named, inasmuch as not only the name, but also the definition, is
the same in both cases: for if a man should state in what sense each
is an animal, the statement in the one case would be identical with
that in the other.
Things are said to be named 'derivatively', which derive their
name from some other name, but differ from it in termination. Thus the
grammarian derives his name from the word 'grammar', and the
courageous man from the word 'courage'.
CH_2
2
Forms of speech are either simple or composite. Examples of the
latter are such expressions as 'the man runs', 'the man wins'; of the
former 'man', 'ox', 'runs', 'wins'.
Of things themselves some are predicable of a subject, and are never
present in a subject. Thus 'man' is predicable of the individual
man, and is never present in a subject.
By being 'present in a subject' I do not mean present as parts are
present in a whole, but being incapable of existence apart from the
said subject.
Some things, again, are present in a subject, but are never
predicable of a subject. For instance, a certain point of
grammatical knowledge is present in the mind, but is not predicable of
any subject; or again, a certain whiteness may be present in the
body (for colour requires a material basis), yet it is never
predicable of anything.
Other things, again, are both predicable of a subject and present in
a subject. Thus while knowledge is present in the human mind, it is
predicable of grammar.
There is, lastly, a class of things which are neither present in a
subject nor predicable of a subject, such as the individual man or the
individual horse. But, to speak more generally, that which is
CH_3
3
When one thing is predicated of another, all that which is
predicable of the predicate will be predicable also of the subject.
Thus, 'man' is predicated of the individual man; but 'animal' is
predicated of 'man'; it will, therefore, be predicable of the
individual man also: for the individual man is both 'man' and
'animal'.
If genera are different and co-ordinate, their differentiae are
themselves different in kind. Take as an instance the genus 'animal'
and the genus 'knowledge'. 'With feet', 'two-footed', 'winged',
'aquatic', are differentiae of 'animal'; the species of knowledge
are not distinguished by the same differentiae. One species of
knowledge does not differ from another in being 'two-footed'.
But where one genus is subordinate to another, there is nothing to
prevent their having the same differentiae: for the greater class is
predicated of the lesser, so that all the differentiae of the
predicate will be differentiae also of the subject.
CH_4
4
Expressions which are in no way composite signify substance,
quantity, quality, relation, place, time, position, state, action,
or affection. To sketch my meaning roughly, examples of substance
are 'man' or 'the horse', of quantity, such terms as 'two cubits long'
or 'three cubits long', of quality, such attributes as 'white',
'grammatical'. 'Double', 'half', 'greater', fall under the category of
relation; 'in a the market place', 'in the Lyceum', under that of
place; 'yesterday', 'last year', under that of time. 'Lying',
'sitting', are terms indicating position, 'shod', 'armed', state;
'to lance', 'to cauterize', action; 'to be lanced', 'to be
cauterized', affection.
No one of these terms, in and by itself, involves an affirmation; it
is by the combination of such terms that positive or negative
statements arise. For every assertion must, as is admitted, be
either true or false, whereas expressions which are not in any way
composite such as 'man', 'white', 'runs', 'wins', cannot be either
true or false.
CH_5
5
Substance, in the truest and primary and most definite sense of
the word, is that which is neither predicable of a subject nor present
in a subject; for instance, the individual man or horse. But in a
secondary sense those things are called substances within which, as
substance and everything else subsists also between the species and
the genus: for the species is to the genus as subject is to predicate,
since the genus is predicated of the species, whereas the species
cannot be predicated of the genus. Thus we have a second ground for
asserting that the species is more truly substance than the genus.
Of species themselves, except in the case of such as are genera,
no one is more truly substance than another. We should not give a more
appropriate account of the individual man by stating the species to
which he belonged, than we should of an individual horse by adopting
the same method of definition. In the same way, of primary substances,
no one is more truly substance than another; an individual man is
not more truly substance than an individual ox.
It is, then, with good reason that of all that remains, when we
exclude primary substances, we concede to species and genera alone the
name 'secondary substance', for these alone of all the predicates
convey a knowledge of primary substance. For it is by stating the
species or the genus that we appropriately define any individual
man; and we shall make our definition more exact by stating the former
than by stating the latter. All other things that we state, such as
that he is white, that he runs, and so on, are irrelevant to the
definition. Thus it is just that these alone, apart from primary
substances, should be called substances.
Further, primary substances are most properly so called, because
they underlie and are the subjects of everything else. Now the same
relation that subsists between primary substance and everything else
subsists also between the species and the genus to which the primary
substance belongs, on the one hand, and every attribute which is not
included within these, on the other. For these are the subjects of all
such. If we call an individual man 'skilled in grammar', the predicate
is applicable also to the species and to the genus to which he
belongs. This law holds good in all cases.
It is a common characteristic of all sub. stance that it is never
present in a subject. For primary substance is neither present in a
subject nor predicated of a subject; while, with regard to secondary
substances, it is clear from the following arguments (apart from
others) that they are not present in a subject. For 'man' is
predicated of the individual man, but is not present in any subject:
for manhood is not present in the individual man. In the same way,
'animal' is also predicated of the individual man, but is not
present in him. Again, when a thing is present in a subject, though
the name may quite well be applied to that in which it is present, the
definition cannot be applied. Yet of secondary substances, not only
the name, but also the definition, applies to the subject: we should
use both the definition of the species and that of the genus with
reference to the individual man. Thus substance cannot be present in a
subject.
Yet this is not peculiar to substance, for it is also the case
that differentiae cannot be present in subjects. The characteristics
'terrestrial' and 'two-footed' are predicated of the species 'man',
but not present in it. For they are not in man. Moreover, the
definition of the differentia may be predicated of that of which the
differentia itself is predicated. For instance, if the
characteristic 'terrestrial' is predicated of the species 'man', the
definition also of that characteristic may be used to form the
predicate of the species 'man': for 'man' is terrestrial.
The fact that the parts of substances appear to be present in the
whole, as in a subject, should not make us apprehensive lest we should
have to admit that such parts are not substances: for in explaining
the phrase 'being present in a subject', we stated' that we meant
'otherwise than as parts in a whole'.
It is the mark of substances and of differentiae that, in all
propositions of which they form the predicate, they are predicated
univocally. For all such propositions have for their subject either
the individual or the species. It is true that, inasmuch as primary
substance is not predicable of anything, it can never form the
predicate of any proposition. But of secondary substances, the species
is predicated of the individual, the genus both of the species and
of the individual. Similarly the differentiae are predicated of the
species and of the individuals. Moreover, the definition of the
species and that of the genus are applicable to the primary substance,
and that of the genus to the species. For all that is predicated of
the predicate will be predicated also of the subject. Similarly, the
definition of the differentiae will be applicable to the species and
to the individuals. But it was stated above that the word 'univocal'
was applied to those things which had both name and definition in
common. It is, therefore, established that in every proposition, of
which either substance or a differentia forms the predicate, these are
predicated univocally.
All substance appears to signify that which is individual. In the
case of primary substance this is indisputably true, for the thing
is a unit. In the case of secondary substances, when we speak, for
instance, of 'man' or 'animal', our form of speech gives the
impression that we are here also indicating that which is
individual, but the impression is not strictly true; for a secondary
substance is not an individual, but a class with a certain
qualification; for it is not one and single as a primary substance is;
the words 'man', 'animal', are predicable of more than one subject.
Yet species and genus do not merely indicate quality, like the
term 'white'; 'white' indicates quality and nothing further, but
species and genus determine the quality with reference to a substance:
they signify substance qualitatively differentiated. The determinate
qualification covers a larger field in the case of the genus that in
that of the species: he who uses the word 'animal' is herein using a
word of wider extension than he who uses the word 'man'.
Another mark of substance is that it has no contrary. What could
be the contrary of any primary substance, such as the individual man
or animal? It has none. Nor can the species or the genus have a
contrary. Yet this characteristic is not peculiar to substance, but is
CH_6
6
Quantity is either discrete or continuous. Moreover, some quantities
are such that each part of the whole has a relative position to the
other parts: others have within them no such relation of part to part.
Instances of discrete quantities are number and speech; of
continuous, lines, surfaces, solids, and, besides these, time and
place.
In the case of the parts of a number, there is no common boundary at
which they join. For example: two fives make ten, but the two fives
have no common boundary, but are separate; the parts three and seven
also do not join at any boundary. Nor, to generalize, would it ever be
possible in the case of number that there should be a common
boundary among the parts; they are always separate. Number, therefore,
is a discrete quantity.
The same is true of speech. That speech is a quantity is evident:
for it is measured in long and short syllables. I mean here that
speech which is vocal. Moreover, it is a discrete quantity for its
parts have no common boundary. There is no common boundary at which
the syllables join, but each is separate and distinct from the rest.
A line, on the other hand, is a continuous quantity, for it is
admit of a contrary. For men define the term 'above' as the contrary
of 'below', when it is the region at the centre they mean by
'below'; and this is so, because nothing is farther from the
extremities of the universe than the region at the centre. Indeed,
it seems that in defining contraries of every kind men have recourse
to a spatial metaphor, for they say that those things are contraries
which, within the same class, are separated by the greatest possible
distance.
Quantity does not, it appears, admit of variation of degree. One
thing cannot be two cubits long in a greater degree than another.
Similarly with regard to number: what is 'three' is not more truly
three than what is 'five' is five; nor is one set of three more
truly three than another set. Again, one period of time is not said to
be more truly time than another. Nor is there any other kind of
quantity, of all that have been mentioned, with regard to which
variation of degree can be predicated. The category of quantity,
therefore, does not admit of variation of degree.
The most distinctive mark of quantity is that equality and
inequality are predicated of it. Each of the aforesaid quantities is
said to be equal or unequal. For instance, one solid is said to be
equal or unequal to another; number, too, and time can have these
terms applied to them, indeed can all those kinds of quantity that
have been mentioned.
That which is not a quantity can by no means, it would seem, be
termed equal or unequal to anything else. One particular disposition
or one particular quality, such as whiteness, is by no means
compared with another in terms of equality and inequality but rather
in terms of similarity. Thus it is the distinctive mark of quantity
that it can be called equal and unequal.
CH_7
7
Those things are called relative, which, being either said to be
of something else or related to something else, are explained by
reference to that other thing. For instance, the word 'superior' is
explained by reference to something else, for it is superiority over
something else that is meant. Similarly, the expression 'double' has
this external reference, for it is the double of something else that
is meant. So it is with everything else of this kind. There are,
moreover, other relatives, e.g. habit, disposition, perception,
knowledge, and attitude. The significance of all these is explained by
a reference to something else and in no other way. Thus, a habit is
a habit of something, knowledge is knowledge of something, attitude is
the attitude of something. So it is with all other relatives that have
been mentioned. Those terms, then, are called relative, the nature
of which is explained by reference to something else, the
preposition 'of' or some other preposition being used to indicate
the relation. Thus, one mountain is called great in comparison with
son with another; for the mountain claims this attribute by comparison
with something. Again, that which is called similar must be similar to
something else, and all other such attributes have this external
reference. It is to be noted that lying and standing and sitting are
particular attitudes, but attitude is itself a relative term. To
lie, to stand, to be seated, are not themselves attitudes, but take
their name from the aforesaid attitudes.
It is possible for relatives to have contraries. Thus virtue has a
contrary, vice, these both being relatives; knowledge, too, has a
contrary, ignorance. But this is not the mark of all relatives;
'double' and 'triple' have no contrary, nor indeed has any such term.
It also appears that relatives can admit of variation of degree. For
'like' and 'unlike', 'equal' and 'unequal', have the modifications
'more' and 'less' applied to them, and each of these is relative in
character: for the terms 'like' and 'unequal' bear 'unequal' bear a
reference to something external. Yet, again, it is not every
relative term that admits of variation of degree. No term such as
'double' admits of this modification. All relatives have correlatives:
by the term 'slave' we mean the slave of a master, by the term
'master', the master of a slave; by 'double', the double of its
hall; by 'half', the half of its double; by 'greater', greater than
that which is less; by 'less,' less than that which is greater.
So it is with every other relative term; but the case we use to
express the correlation differs in some instances. Thus, by
knowledge we mean knowledge the knowable; by the knowable, that
which is to be apprehended by knowledge; by perception, perception
of the perceptible; by the perceptible, that which is apprehended by
perception.
Sometimes, however, reciprocity of correlation does not appear to
exist. This comes about when a blunder is made, and that to which
the relative is related is not accurately stated. If a man states that
a wing is necessarily relative to a bird, the connexion between
these two will not be reciprocal, for it will not be possible to say
that a bird is a bird by reason of its wings. The reason is that the
original statement was inaccurate, for the wing is not said to be
relative to the bird qua bird, since many creatures besides birds have
wings, but qua winged creature. If, then, the statement is made
accurate, the connexion will be reciprocal, for we can speak of a
wing, having reference necessarily to a winged creature, and of a
winged creature as being such because of its wings.
Occasionally, perhaps, it is necessary to coin words, if no word
exists by which a correlation can adequately be explained. If we
define a rudder as necessarily having reference to a boat, our
definition will not be appropriate, for the rudder does not have
this reference to a boat qua boat, as there are boats which have no
rudders. Thus we cannot use the terms reciprocally, for the word
'boat' cannot be said to find its explanation in the word 'rudder'. As
there is no existing word, our definition would perhaps be more
accurate if we coined some word like 'ruddered' as the correlative
of 'rudder'. If we express ourselves thus accurately, at any rate
the terms are reciprocally connected, for the 'ruddered' thing is
these are not relatives, and, this being the case, it would be true to
say that no substance is relative in character. It is perhaps a
difficult matter, in such cases, to make a positive statement
without more exhaustive examination, but to have raised questions with
regard to details is not without advantage.
CH_8
8
By 'quality' I mean that in virtue of which people are said to be
such and such.
Quality is a term that is used in many senses. One sort of quality
let us call 'habit' or 'disposition'. Habit differs from disposition
in being more lasting and more firmly established. The various kinds
of knowledge and of virtue are habits, for knowledge, even when
acquired only in a moderate degree, is, it is agreed, abiding in its
character and difficult to displace, unless some great mental upheaval
takes place, through disease or any such cause. The virtues, also,
such as justice, self-restraint, and so on, are not easily dislodged
or dismissed, so as to give place to vice.
By a disposition, on the other hand, we mean a condition that is
easily changed and quickly gives place to its opposite. Thus, heat,
cold, disease, health, and so on are dispositions. For a man is
disposed in one way or another with reference to these, but quickly
changes, becoming cold instead of warm, ill instead of well. So it
is with all other dispositions also, unless through lapse of time a
disposition has itself become inveterate and almost impossible to
dislodge: in which case we should perhaps go so far as to call it a
habit.
It is evident that men incline to call those conditions habits which
are of a more or less permanent type and difficult to displace; for
those who are not retentive of knowledge, but volatile, are not said
to have such and such a 'habit' as regards knowledge, yet they are
disposed, we may say, either better or worse, towards knowledge.
Thus habit differs from disposition in this, that while the latter
in ephemeral, the former is permanent and difficult to alter.
Habits are at the same time dispositions, but dispositions are not
necessarily habits. For those who have some specific habit may be said
also, in virtue of that habit, to be thus or thus disposed; but
those who are disposed in some specific way have not in all cases
the corresponding habit.
Another sort of quality is that in virtue of which, for example,
we call men good boxers or runners, or healthy or sickly: in fact it
includes all those terms which refer to inborn capacity or incapacity.
Such things are not predicated of a person in virtue of his
disposition, but in virtue of his inborn capacity or incapacity to
do something with ease or to avoid defeat of any kind. Persons are
called good boxers or good runners, not in virtue of such and such a
disposition, but in virtue of an inborn capacity to accomplish
something with ease. Men are called healthy in virtue of the inborn
capacity of easy resistance to those unhealthy influences that may
affected.
Thus such conditions are called affections, not qualities.
In like manner there are affective qualities and affections of the
soul. That temper with which a man is born and which has its origin in
certain deep-seated affections is called a quality. I mean such
conditions as insanity, irascibility, and so on: for people are said
to be mad or irascible in virtue of these. Similarly those abnormal
psychic states which are not inborn, but arise from the concomitance
of certain other elements, and are difficult to remove, or
altogether permanent, are called qualities, for in virtue of them
men are said to be such and such.
Those, however, which arise from causes easily rendered
ineffective are called affections, not qualities. Suppose that a man
is irritable when vexed: he is not even spoken of as a bad-tempered
man, when in such circumstances he loses his temper somewhat, but
rather is said to be affected. Such conditions are therefore termed,
not qualities, but affections.
The fourth sort of quality is figure and the shape that belongs to a
thing; and besides this, straightness and curvedness and any other
qualities of this type; each of these defines a thing as being such
and such. Because it is triangular or quadrangular a thing is said
to have a specific character, or again because it is straight or
curved; in fact a thing's shape in every case gives rise to a
qualification of it.
Rarity and density, roughness and smoothness, seem to be terms
indicating quality: yet these, it would appear, really belong to a
class different from that of quality. For it is rather a certain
relative position of the parts composing the thing thus qualified
which, it appears, is indicated by each of these terms. A thing is
dense, owing to the fact that its parts are closely combined with
one another; rare, because there are interstices between the parts;
smooth, because its parts lie, so to speak, evenly; rough, because
some parts project beyond others.
There may be other sorts of quality, but those that are most
properly so called have, we may safely say, been enumerated.
These, then, are qualities, and the things that take their name from
them as derivatives, or are in some other way dependent on them, are
said to be qualified in some specific way. In most, indeed in almost
all cases, the name of that which is qualified is derived from that of
the quality. Thus the terms 'whiteness', 'grammar', 'justice', give us
the adjectives 'white', 'grammatical', 'just', and so on.
There are some cases, however, in which, as the quality under
consideration has no name, it is impossible that those possessed of it
should have a name that is derivative. For instance, the name given to
the runner or boxer, who is so called in virtue of an inborn capacity,
is not derived from that of any quality; for lob those capacities have
no name assigned to them. In this, the inborn capacity is distinct
from the science, with reference to which men are called, e.g.
boxers or wrestlers. Such a science is classed as a disposition; it
CH_9
9
Action and affection both admit of contraries and also of
variation of degree. Heating is the contrary of cooling, being
heated of being cooled, being glad of being vexed. Thus they admit
of contraries. They also admit of variation of degree: for it is
possible to heat in a greater or less degree; also to be heated in a
greater or less degree. Thus action and affection also admit of
variation of degree. So much, then, is stated with regard to these
categories.
We spoke, moreover, of the category of position when we were dealing
with that of relation, and stated that such terms derived their
names from those of the corresponding attitudes.
As for the rest, time, place, state, since they are easily
intelligible, I say no more about them than was said at the beginning,
that in the category of state are included such states as 'shod',
'armed', in that of place 'in the Lyceum' and so on, as was
explained before.
CH_10
10
The proposed categories have, then, been adequately dealt with.
We must next explain the various senses in which the term 'opposite'
is used. Things are said to be opposed in four senses: (i) as
correlatives to one another, (ii) as contraries to one another,
(iii) as privatives to positives, (iv) as affirmatives to negatives.
Let me sketch my meaning in outline. An instance of the use of the
word 'opposite' with reference to correlatives is afforded by the
expressions 'double' and 'half'; with reference to contraries by 'bad'
and 'good'. Opposites in the sense of 'privatives' and 'positives'
are' blindness' and 'sight'; in the sense of affirmatives and
negatives, the propositions 'he sits', 'he does not sit'.
(i) Pairs of opposites which fall under the category of relation are
explained by a reference of the one to the other, the reference
being indicated by the preposition 'of' or by some other
preposition. Thus, double is a relative term, for that which is double
is explained as the double of something. Knowledge, again, is the
opposite of the thing known, in the same sense; and the thing known
also is explained by its relation to its opposite, knowledge. For
the thing known is explained as that which is known by something, that
is, by knowledge. Such things, then, as are opposite the one to the
other in the sense of being correlatives are explained by a
reference of the one to the other.
(ii) Pairs of opposites which are contraries are not in any way
interdependent, but are contrary the one to the other. The good is not
spoken of as the good of the had, but as the contrary of the bad,
nor is white spoken of as the white of the black, but as the
contrary of the black. These two types of opposition are therefore
distinct. Those contraries which are such that the subjects in which
they are naturally present, or of which they are predicated, must
necessarily contain either the one or the other of them, have no
intermediate, but those in the case of which no such necessity
obtains, always have an intermediate. Thus disease and health are
naturally present in the body of an animal, and it is necessary that
either the one or the other should be present in the body of an
animal. Odd and even, again, are predicated of number, and it is
necessary that the one or the other should be present in numbers.
Now there is no intermediate between the terms of either of these
two pairs. On the other hand, in those contraries with regard to which
no such necessity obtains, we find an intermediate. Blackness and
whiteness are naturally present in the body, but it is not necessary
that either the one or the other should be present in the body,
inasmuch as it is not true to say that everybody must be white or
black. Badness and goodness, again, are predicated of man, and of many
other things, but it is not necessary that either the one quality or
the other should be present in that of which they are predicated: it
is not true to say that everything that may be good or bad must be
either good or bad. These pairs of contraries have intermediates:
the intermediates between white and black are grey, sallow, and all
the other colours that come between; the intermediate between good and
bad is that which is neither the one nor the other.
Some intermediate qualities have names, such as grey and sallow
and all the other colours that come between white and black; in
other cases, however, it is not easy to name the intermediate, but
we must define it as that which is not either extreme, as in the
case of that which is neither good nor bad, neither just nor unjust.
(iii) 'privatives' and 'Positives' have reference to the same
subject. Thus, sight and blindness have reference to the eye. It is
a universal rule that each of a pair of opposites of this type has
reference to that to which the particular 'positive' is natural. We
say that that is capable of some particular faculty or possession
has suffered privation when the faculty or possession in question is
in no way present in that in which, and at the time at which, it
should naturally be present. We do not call that toothless which has
not teeth, or that blind which has not sight, but rather that which
has not teeth or sight at the time when by nature it should. For there
are some creatures which from birth are without sight, or without
teeth, but these are not called toothless or blind.
To be without some faculty or to possess it is not the same as the
corresponding 'privative' or 'positive'. 'Sight' is a 'positive',
'blindness' a 'privative', but 'to possess sight' is not equivalent to
'sight', 'to be blind' is not equivalent to 'blindness'. Blindness
is a 'privative', to be blind is to be in a state of privation, but is
not a 'privative'. Moreover, if 'blindness' were equivalent to
'being blind', both would be predicated of the same subject; but
though a man is said to be blind, he is by no means said to be
blindness.
To be in a state of 'possession' is, it appears, the opposite of
being in a state of 'privation', just as 'positives' and
'privatives' themselves are opposite. There is the same type of
antithesis in both cases; for just as blindness is opposed to sight,
so is being blind opposed to having sight.
That which is affirmed or denied is not itself affirmation or
denial. By 'affirmation' we mean an affirmative proposition, by
'denial' a negative. Now, those facts which form the matter of the
affirmation or denial are not propositions; yet these two are said
to be opposed in the same sense as the affirmation and denial, for
in this case also the type of antithesis is the same. For as the
affirmation is opposed to the denial, as in the two propositions 'he
sits', 'he does not sit', so also the fact which constitutes the
matter of the proposition in one case is opposed to that in the other,
his sitting, that is to say, to his not sitting.
It is evident that 'positives' and 'privatives' are not opposed each
that it was never necessary that either the one or the other should be
present in every appropriate subject, but only that in certain
subjects one of the pair should be present, and that in a
determinate sense. It is, therefore, plain that 'positives' and
'privatives' are not opposed each to each in either of the senses in
which contraries are opposed.
Again, in the case of contraries, it is possible that there should
be changes from either into the other, while the subject retains its
identity, unless indeed one of the contraries is a constitutive
property of that subject, as heat is of fire. For it is possible
that that that which is healthy should become diseased, that which
is white, black, that which is cold, hot, that which is good, bad,
that which is bad, good. The bad man, if he is being brought into a
better way of life and thought, may make some advance, however slight,
and if he should once improve, even ever so little, it is plain that
he might change completely, or at any rate make very great progress;
for a man becomes more and more easily moved to virtue, however
small the improvement was at first. It is, therefore, natural to
suppose that he will make yet greater progress than he has made in the
past; and as this process goes on, it will change him completely and
establish him in the contrary state, provided he is not hindered by
lack of time. In the case of 'positives' and 'privatives', however,
change in both directions is impossible. There may be a change from
possession to privation, but not from privation to possession. The man
who has become blind does not regain his sight; the man who has become
bald does not regain his hair; the man who has lost his teeth does not
grow his grow a new set. (iv) Statements opposed as affirmation and
negation belong manifestly to a class which is distinct, for in this
case, and in this case only, it is necessary for the one opposite to
be true and the other false.
Neither in the case of contraries, nor in the case of
correlatives, nor in the case of 'positives' and 'privatives', is it
necessary for one to be true and the other false. Health and disease
are contraries: neither of them is true or false. 'Double' and
'half' are opposed to each other as correlatives: neither of them is
true or false. The case is the same, of course, with regard to
'positives' and 'privatives' such as 'sight' and 'blindness'. In
short, where there is no sort of combination of words, truth and
falsity have no place, and all the opposites we have mentioned so
far consist of simple words.
At the same time, when the words which enter into opposed statements
are contraries, these, more than any other set of opposites, would
seem to claim this characteristic. 'Socrates is ill' is the contrary
of 'Socrates is well', but not even of such composite expressions is
it true to say that one of the pair must always be true and the
other false. For if Socrates exists, one will be true and the other
false, but if he does not exist, both will be false; for neither
'Socrates is ill' nor 'Socrates is well' is true, if Socrates does not
exist at all.
CH_11
11
That the contrary of a good is an evil is shown by induction: the
contrary of health is disease, of courage, cowardice, and so on. But
the contrary of an evil is sometimes a good, sometimes an evil. For
defect, which is an evil, has excess for its contrary, this also being
an evil, and the mean. which is a good, is equally the contrary of the
one and of the other. It is only in a few cases, however, that we
see instances of this: in most, the contrary of an evil is a good.
In the case of contraries, it is not always necessary that if one
exists the other should also exist: for if all become healthy there
will be health and no disease, and again, if everything turns white,
there will be white, but no black. Again, since the fact that Socrates
is ill is the contrary of the fact that Socrates is well, and two
contrary conditions cannot both obtain in one and the same
individual at the same time, both these contraries could not exist
at once: for if that Socrates was well was a fact, then that
Socrates was ill could not possibly be one.
It is plain that contrary attributes must needs be present in
subjects which belong to the same species or genus. Disease and health
require as their subject the body of an animal; white and black
require a body, without further qualification; justice and injustice
require as their subject the human soul.
Moreover, it is necessary that pairs of contraries should in all
cases either belong to the same genus or belong to contrary genera
or be themselves genera. White and black belong to the same genus,
colour; justice and injustice, to contrary genera, virtue and vice;
while good and evil do not belong to genera, but are themselves actual
genera, with terms under them.
CH_12
12
There are four senses in which one thing can be said to be 'prior'
to another. Primarily and most properly the term has reference to
time: in this sense the word is used to indicate that one thing is
older or more ancient than another, for the expressions 'older' and
'more ancient' imply greater length of time.
Secondly, one thing is said to be 'prior' to another when the
sequence of their being cannot be reversed. In this sense 'one' is
'prior' to 'two'. For if 'two' exists, it follows directly that
'one' must exist, but if 'one' exists, it does not follow
necessarily that 'two' exists: thus the sequence subsisting cannot
be reversed. It is agreed, then, that when the sequence of two
things cannot be reversed, then that one on which the other depends is
called 'prior' to that other.
In the third place, the term 'prior' is used with reference to any
order, as in the case of science and of oratory. For in sciences which
use demonstration there is that which is prior and that which is
posterior in order; in geometry, the elements are prior to the
propositions; in reading and writing, the letters of the alphabet
are prior to the syllables. Similarly, in the case of speeches, the
exordium is prior in order to the narrative.
Besides these senses of the word, there is a fourth. That which is
better and more honourable is said to have a natural priority. In
common parlance men speak of those whom they honour and love as
'coming first' with them. This sense of the word is perhaps the most
far-fetched.
Such, then, are the different senses in which the term 'prior' is
used.
Yet it would seem that besides those mentioned there is yet another.
For in those things, the being of each of which implies that of the
other, that which is in any way the cause may reasonably be said to be
by nature 'prior' to the effect. It is plain that there are
instances of this. The fact of the being of a man carries with it
the truth of the proposition that he is, and the implication is
reciprocal: for if a man is, the proposition wherein we allege that he
is true, and conversely, if the proposition wherein we allege that
he is true, then he is. The true proposition, however, is in no way
the cause of the being of the man, but the fact of the man's being
does seem somehow to be the cause of the truth of the proposition, for
the truth or falsity of the proposition depends on the fact of the
man's being or not being.
Thus the word 'prior' may be used in five senses.
CH_13
13
The term 'simultaneous' is primarily and most appropriately
applied to those things the genesis of the one of which is
simultaneous with that of the other; for in such cases neither is
prior or posterior to the other. Such things are said to be
CH_14
14
There are six sorts of movement: generation, destruction,
increase, diminution, alteration, and change of place.
It is evident in all but one case that all these sorts of movement
are distinct each from each. Generation is distinct from
destruction, increase and change of place from diminution, and so
on. But in the case of alteration it may be argued that the process
necessarily implies one or other of the other five sorts of motion.
This is not true, for we may say that all affections, or nearly all,
produce in us an alteration which is distinct from all other sorts
of motion, for that which is affected need not suffer either
increase or diminution or any of the other sorts of motion. Thus
alteration is a distinct sort of motion; for, if it were not, the
thing altered would not only be altered, but would forthwith
necessarily suffer increase or diminution or some one of the other
CH_15
15
The term 'to have' is used in various senses. In the first place
it is used with reference to habit or disposition or any other
quality, for we are said to 'have' a piece of knowledge or a virtue.
Then, again, it has reference to quantity, as, for instance, in the
case of a man's height; for he is said to 'have' a height of three
or four cubits. It is used, moreover, with regard to apparel, a man
being said to 'have' a coat or tunic; or in respect of something which
we have on a part of ourselves, as a ring on the hand: or in respect
of something which is a part of us, as hand or foot. The term refers
also to content, as in the case of a vessel and wheat, or of a jar and
wine; a jar is said to 'have' wine, and a corn-measure wheat. The
expression in such cases has reference to content. Or it refers to
that which has been acquired; we are said to 'have' a house or a
field. A man is also said to 'have' a wife, and a wife a husband,
and this appears to be the most remote meaning of the term, for by the
use of it we mean simply that the husband lives with the wife.
Other senses of the word might perhaps be found, but the most
ordinary ones have all been enumerated.
-THE END-