The fount of knowledge i: the philosophical chapters

 Preface

 Chapter 1

 Chapter 2

 Chapter 3

 Chapter 4

 Chapter 4 (variant)

 Chapter 5

 Chapter 6

 Chapter 6 (variant)

 Chapter 7

 Chapter 8

 Chapter 9

 Chapter 10

 Chapters 9-10 (variants)

 Chapter 11

 Chapter 12

 Chapter 13

 Chapter 14

 Chapter 15

 Chapter 16

 The term subject is taken in two ways: as subject of existence and as subject of predication. we have a subject of existence in such a case as that of

 Chapter 17

 Chapter 18

 Chapter 19

 Chapter 20

 Chapter 21

 Chapter 22

 Chapter 23

 Chapter 24

 Chapter 25

 Chapter 26

 Chapter 27

 Chapter 28

 Chapter 29

 Chapter 30

 Chapter 31

 Chapter 32

 Chapter 33

 Chapter 34

 Chapter 35

 Chapter 36

 Chapter 37

 Chapter 38

 Chapter 39

 Chapter 40

 Chapter 41

 Chapter 42

 Chapter 43

 Chapter 44

 Chapter 45

 Chapter 46

 Substance, then, is a most general genus. the body is a species of substance, and genus of the animate. the animate is a species of body, and genus of

 Chapter 48

 Chapter 49

 Chapter 50

 Chapter 51

 Chapter 52

 Chapter 53

 Chapter 54

 Chapter 55

 Chapter 56

 Chapter 57

 Chapter 58

 Chapter 59

 Chapter 60

 Chapter 61

 Chapter 62

 Chapter 63

 Chapter 64

 Chapter 65

 Chapter 67 [!]

 Chapter 66 [!]

 Chapter 68

 Explanation of expressions

Chapters 9-10 (variants)

The term genus is used in three senses: in one sense, as coming from the progenitor, as those descended from Israel are called Israelites; in the second sense, as coming from the place of origin, as those from Jerusalem are called Hieroso-lymites and those from Palestine Palestinians; and, in the third sense, that is called genus which is divided into species. With this last the philosophers are concerned, and they define it by saying that genus is that which is predicated in respect to their common essence of several things which are specifically different.

The term species has two meanings. Thus, appearance and form are called species, as for example, the species of the statue. That is also called species which is subordinate to genus, that is to say, divided off from a genus. With this last the philosophers are concerned.

Now, when we are discussing genus, we mentioned species by saying that genus was that which was divided into species. Again, when discussing species, we mentioned genus by saying that species was that which was divided off from genus. One should know that when we discuss the father we must needs think of the son, too (for he is a father who has a son), and when we discuss the son we must needs think of a father, too (for he is a son who has a father). And similarly in this case it is impossible to treat of the genus without the species, or the species without the genus, for the genus is definitely divided into the species and that which does not have species divided off from itself is not genus. In the same way, the species are divided off from the genus and those things which do not have a genus are not species. And just as the first man—that is to say, Adam—is not called a son, because he had no father, but is called a father because he did have sons; and just as Seth is called both son of him that begot him, for he had Adam for his father, and father of him begotten by him, for he did beget a son; and just as Abel is called a son, because he had Adam for his father, but is not called a father, because he had no son— so also is it with genus and species.

The first genus, which is not divided off from a genus and has no higher genus, is genus only and not a species. This is called a most general genus and they define it b