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evil; for to temperance the opposite is intemperance, and to intemperance sometimes temperance, sometimes insensibility. But insensibility is for the passions not to be moved nor to be aroused. So then intemperance is a deficiency of temperance, and insensibility an excess, and the excess is opposite to the deficiency. -second, that it is impossible for opposites to be in individuals at the same time in the same respect, for it is not possible for Socrates to be healthy and to be sick at the same time, or for the same part to be heated and cooled at the same time. -third, that opposites are in the same subject, either in genus or in species or in number; in genus, as white and black in a simple body; in species, as health and sickness in the body of an animal; and in number is clear, for it is possible for the same body to be receptive of opposites through its own change. -fourth, that opposites are either under the same genus, as white and black under color, or under opposite genera, as justice and injustice under good and evil, which are opposites, or the opposites themselves are genera, as good and evil are opposite genera. 42 Concerning state and privation. State is said of the activity of what is possessed and of the possessor, as of the weapon and the armed man, that is, of the one clothing and the one being clothed; -second, the acquired activities, being permanent, whether physical or psychical; and physical, as heat in things being heated, and psychical, as knowledge; -third, that which one does not yet have, but has the aptitude to receive, which is the first meaning of "in potentiality"; -fourth, the natural quality, that is, the natural state, as the heat of fire and the sight of one sleeping, which is the second meaning of "in potentiality," for it is able to burn, but in actuality it does not burn, and the first meaning of "in actuality"; -fifth, as the final activity, as sight already seeing and heat already heating. But privation is the loss of the state. Therefore, to the first meaning of the state is opposed the privation of the weapon, that is, of the garment, -to the second, the loss of the acquired states, when what has been heated is cooled; -to the third, that which the genus is not by nature able to have at all, as we say an infant has an aptitude for music, but a fig tree not at all. The fig tree therefore is deprived, since the genus of plants does not have an aptitude to receive music. And that which the genus has an aptitude for, but one of the species does not have; for the animal has an aptitude to see, but the mole, being a species of animal, does not have an aptitude for seeing; -to the fourth, the loss of the potentiality according to state; -to the fifth, the loss of the final activity, which he has mentioned above as the opposition of opposites according to privation and state, that is, of the potentiality, whether active or passive; and this is characterized by these three things: that which is by nature able to have something but does not have it at all, but is completely deprived; and when it is by nature able to have it; and where it is by nature able to have it. For instance, we do not say that a stone is blind, for it is not its nature to have the state of sight; nor do we say that a newborn puppy is blind, nor a newborn infant toothless, since it is not their nature to have them at that time; nor do we say the foot is blind, for it is not the nature of the animal to have the state of sight in the foot. Therefore when, according to these three things, it is its nature to have something and it does not have it, it is called privation. 43 Concerning prior and posterior. The prior is divided into four meanings. And the most proper is that which is prior in time. And it is properly said of animate beings, "the elder," and of

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κακόν· τῇ μὲν γὰρ σωφροσύνῃ ἐναντίον ἡ ἀκολασία, τῇ δὲ ἀκολασίᾳ ποτὲ μὲν σωφροσύνη, ποτὲ δὲ ἠλιθιότης. Ἠλιθιότης δέ ἐστι τὸ μὴ κινεῖσθαι μηδὲ ἐγείρεσθαι τὰ πάθη. Ἡ μὲν οὖν ἀκολασία ἔλλειψίς ἐστι τῆς σωφροσύνης, ἡ δὲ ἠλιθιότης ὑπερβολή, ἐναντία δὲ ἡ ὑπερβολὴ τῇ ἐλλείψει. -δεύτερον, ὅτι ἀδύνατον ἅμα τὰ ἐναντία ἐπὶ τῶν ἀτόμων εἶναι κατὰ τὸ αὐτό, οὐκ ἐνδέχεται γὰρ ἅμα Σωκράτην ὑγιαίνειν καὶ νοσεῖν, ἢ κατὰ τὸ αὐτὸ μέλος θερμαίνεσθαι ἅμα καὶ ψύχεσθαι. -τρίτον, ὅτι τὰ ἐναντία ἐν τῷ αὐτῷ ὑποκειμένῳ ἢ γένει ἢ εἴδει ἢ ἀριθμῷ, γένει μὲν ὡς ἐν ἁπλῷ σώματι τὸ λευκὸν καὶ τὸ μέλαν, εἴδει δὲ ὡς ἐν σώματι ζῴου ὑγίεια καὶ νόσος, ἀριθμῷ δὲ δῆλον· τὸ γὰρ αὐτὸ σῶμα τῶν ἐναντίων εἶναι δεκτικὸν ἐνδέχεται κατὰ τὴν ἑαυτοῦ μεταβολήν. -τέταρτον, ὅτι τὰ ἐναντία ἢ ὑπὸ τὸ αὐτὸ γένος ὡς τὸ λευκὸν καὶ τὸ μέλαν ὑπὸ τὸ χρῶμα, ἢ ὑπὸ τὰ ἐναντία γένη ὡς δικαιοσύνη καὶ ἀδικία ὑπὸ τὸ ἀγαθὸν καὶ τὸ κακόν, ἅτινα ἐναντία εἰσίν, ἢ αὐτὰ τὰ ἐναντία γένη εἰσὶν ὡς τὸ ἀγαθὸν καὶ τὸ κακὸν ἐναντία ὄντα γένη. 42 Περὶ ἕξεως καὶ στερήσεως. Ἕξις λέγεται ἡ ἐνέργεια τοῦ ἐχομένου καὶ τοῦ ἔχοντος ὡς τοῦ ὅπλου καὶ τοῦ ὡπλισμένου ἤγουν τοῦ ἐνδύοντος καὶ τοῦ ἐνδυομένου· -δεύ τερον αἱ ἐπείσακτοι ἐνέργειαι μόνιμοι οὖσαι εἴτε φυσικαὶ εἴτε ψυχικαί· καὶ φυσικαὶ μὲν ὡς ἡ θερμότης ἐν τοῖς θερμαινομένοις, ψυχικαὶ δὲ ὡς ἐπιστήμη· -τρίτον, ὅπερ οὔπω μὲν ἔχει, ἔχει δὲ ἐπιτηδειότητα δέξασθαι, ὅπερ ἐστὶ πρῶτον σημαινόμενον τοῦ δυνάμει· -τέταρτον ἡ φυσικὴ ποιότης ἤγουν φυσικὴ ἕξις ὡς ἡ θερμότης τοῦ πυρὸς καὶ τοῦ καθεύδοντος ἡ ὄψις, ὅπερ ἐστὶ δεύτερον σημαινόμενον τοῦ δυνάμει, δύναται γὰρ καίειν, ἐνεργείᾳ δὲ οὐ καίει, πρῶτον δὲ σημαινόμενον τοῦ ἐνεργείᾳ· -πέμπτον ὡς ἡ τελικὴ ἐνέργεια ὡς ἡ ὅρασις ἡ ἤδη ὁρῶσα καὶ ἡ θερμότης ἡ ἤδη θερμαίνουσα. Στέρησις δὲ τῆς ἕξεως ἀποβολή. Ἀντίκειται οὖν τῷ μὲν πρώτῳ σημαινομένῳ τῆς ἕξεως ἡ στέρησις τοῦ ὅπλου ἤγουν τοῦ ἐνδύματος, -τῷ δὲ δευτέρῳ ἡ ἀποβολὴ τῶν ἐπεισάκτων ἕξεων, ὅτε τὸ θερμανθὲν ψυχρανθῇ· - τῷ τρίτῳ, ὅπερ οὐδὲ ὅλως πέφυκεν ἔχειν τὸ γένος, ὡς λέγομεν ἔχειν ἐπιτηδειότητα τὸ βρέφος πρὸς μουσικήν, τὴν δὲ συκῆν οὐδαμῶς. Ἐστέρηται οὖν ἡ συκῆ, ἐπειδὴ τὸ γένος τῶν φυτῶν οὐκ ἔχει ἐπιτηδειότητα δέξασθαι μουσικήν. Καὶ ὅπερ τὸ μὲν γένος ἔχει ἐπιτηδειότητα, τὶ δὲ τῶν εἰδῶν οὐκ ἔχει· τὸ γὰρ ζῷον ἔχει ἐπιτηδειότητα ὁρᾶν, ὁ δὲ ἀσπάλαξ εἶδος ὢν τοῦ ζῴου οὐκ ἔχει ἐπιτηδειότητα τοῦ ὁρᾶν· -τῷ δὲ τετάρτῳ ἡ ἀποβολὴ τῆς δυνάμεως τῆς καθ' ἕξιν· -τῷ δὲ πέμπτῳ ἡ ἀποβολὴ τῆς τελικῆς ἐνεργείας, ὅπερ ἀνωτέρω εἴρηκε τὴν κατὰ στέρησιν καὶ ἕξιν τῶν ἀντικειμένων ἀντίθεσιν ἤγουν τῆς δυνάμεως εἴτε τῆς ποιητικῆς εἴτε τῆς παθητικῆς· αὕτη δὲ χαρακτηρίζεται τοῖς τρισὶ τούτοις, ὅπερ πέφυκεν ἔχειν οὐδὲ ὅλως δὲ ἔχει, ἀλλὰ τελείως ἐστέρηται, καὶ ὅτε πέφυκεν ἔχειν, καὶ ἔνθα πέφυκεν ἔχειν. Οἷον τὸν λίθον οὐ λέγομεν εἶναι τυφλόν, οὐ πέφυκε γὰρ ἔχειν ἕξιν ὁράσεως· οὐδὲ τὸν ἀρτιγέννητον κύνα λέγομεν εἶναι τυφλὸν οὐδὲ τὸ ἀρτιγέννητον βρέφος νωδόν, ἐπειδὴ οὐ πεφύκασι κατ' ἐκεῖνον τὸν καιρὸν ἔχειν· οὐδὲ τὸν πόδα λέγομεν τυφλόν, οὐ γὰρ πέφυκε τὸ ζῷον ἐν τῷ ποδὶ ἔχειν τὴν ἕξιν τῆς ὁράσεως. Ὅτε οὖν κατὰ τὰ τρία ταῦτα πέφυκεν ἔχειν καὶ μὴ ἔχει, λέγεται στέρησις. 43 Περὶ προτέρου καὶ ὑστέρου. Τὸ δὲ πρότερον διαιρεῖται εἰς τέσσαρα σημαινόμενα. Καὶ κυριώτατόν ἐστι τὸ τῷ χρόνῳ πρότερον. Λέγεται δὲ κυρίως ἐπὶ μὲν ἐμψύχων τὸ πρεσβύτερον, ἐπὶ δὲ τῶν