Aristotle
objector may say that this is true, not merely of Essence, but also
of Discourse and of Opinion; each of which (he will urge) remains
_Unum Numero_, but is nevertheless recipient of contrary attributes;
for the proposition or assertion, Sokrates is sitting, may now be
true and may presently become false. But this case is different,
because there is no change in the proposition itself, but in the
person or thing to which the proposition refers; while one and the
same man, by new affections in himself, is now healthy, then sick;
now hot, then cold.[44]
[Footnote 44: Aristot. Categ. p. 4, a. 10-b. 20.]
Here Aristotle concludes his first Category or Predicament--Essence
or Substance. He proceeds to the other nine, and ranks Quantity first
among them.[45] _Quantum_ is either Continual or Discrete; it
consists either of parts having position in reference to each other,
or of parts not having position in reference to each other. Discrete
_Quanta_ are Number and Speech; Continual _Quanta_ are Line, Surface,
Body, and besides these, Time and Place. The parts of Number have no
position in reference to each other; the parts of Line, Surface,
Body, have position in reference to each other. These are called
_Quanta_, primarily; other things are called _Quanta_ in a secondary
way, [Greek: kata\ sumbebêko/s].[46] Thus we say _much white_, when
the surface of white is large; we say, _the action is long_, because
much time and movement have been consumed in it. If we are asked,
_how long the action_ is? we must answer by specifying its length in
time--a year or a month.
[Footnote 45: Ibid. b. 21, seq.]
[Footnote 46: Ibid. p. 5, a. 38, seq.]
To _Quantum_ (as to Essence or Substance) there exists no
contrary.[47] There is nothing contrary to a length of three cubits
or an area of four square feet. Great, little, long, short, are more
properly terms of Relation than terms of Quantity; thus belonging to
another Category. Nor is _Quantum_ ever more or less _Quantum_; it
does not admit of degree. The _Quantum_ a yard is neither more nor
less _Quantum_ than that called a foot. That which is peculiar to
_Quanta_ is to be equal or unequal:[48] the relations of equality and
inequality are not properly affirmed of anything else except of
_Quanta_.
[Footnote 47: Ibid. b. 11, seq.]
[Footnote 48: Ibid. p. 6, a. 26-35.]
From the Category of Quantity, Aristotle proceeds next to that of
Relation;[49] which he discusses in immediate sequence after
Quantity, and before Quality, probably because in the course of his
exposition about Quantity, he had been obliged to intimate how
closely Quantity was implicated with Relation, and how essential it
was that the distinction between the two should be made clear.
[Footnote 49: Ibid. a. 36, seq.]
_Relata_ ([Greek: ta\ pro/s ti]--_ad Aliquid_) are things such, that
what they are, they are said to be _of other things_, or are said to
in some other manner _towards something else_ ([Greek: o(/sa au)ta\
a(/per e)sti\n **e(te/rôn ei)=nai le/getai, ê)\ o(pôstou=n a)/llôs
pro\s e(/teron]). Thus, that which is greater, is said to be greater
_than another_; that which is called double is called also double _of
another_. Habit, disposition, perception, cognition, position, &c.,
are all _Relata_. Habit, is habit _of something_; perception and
cognition, are always _of something_; position, is position _of
something_. The Category of Relation admits contrariety in some
cases, but not always; it also admits, in some cases, graduation, or
the more or less in degree; things are more like or less like to each
other.[50] All _Relata_ are so designated in virtue of their relation
to other _Correlata_; the master is master _of a servant_--the
servant is servant _of a master_. Sometimes the _Correlatum_ is
mentioned not in the genitive case but in some other case; thus
cognition is cognition _of_ the _cognitum_, but _cognitum_ is
_cognitum by_ cognition; perception is perception _of_ the
_perceptum_, but the _perceptum_ is _perceptum by_ perception.[51]
The correlation indeed will not manifestly appear, unless the
Correlate be designated by its appropriate term: thus, if the wing be
declared to be wing _of a bird_, there is no apparent correlation; we
ought to say, the wing is wing _of the winged_, and the winged is
winged _through_ or _by_ the wing; for the wing belongs to the bird,
not _quâ bird_, but _quâ winged_,[52] since there are many things
winged, which are not birds. Sometimes there is no current term
appropriate to the Correlate, so that we are under the necessity of
coining one for the occasion: we must say, to speak with strict
accuracy, [Greek: ê( kephalê/, tou= kephalôtou= kephalê/] not [Greek:
ê( kephalê/, tou= zô=|ou kephalê/]; [Greek: to\ pêda/lion, tou=
pêdaliôtou= pêda/lion], not [Greek: to\ pêda/lion, ploi/ou
pêda/lion].[53]
[Footnote 50: Aristot. Categ. p. 6, b. 20.]
[Footnote 51: Ibid. b. 28-37.]
[Footnote 52: Ibid. b. 36; p. 7, a. 5. [Greek: ou) mê\n a)ll'
e)ni/ote ou) do/xei a)ntistre/phein, e)a\n mê\ oi)kei/ôs pro\s o(\
le/getai a)podothê=|, a)lla\ diama/rtê| o( a)podidou/s, oi(=on to\
ptero\n e)a\n a)podothê=| o)/rnithos, ou)k a)ntistre/phei o)/rnis
pterou=; ou) ga\r oi)kei/ôs to\ prô=ton a)pode/dotai ptero\n
o)/rnithos; ou) ga\r ê(=| o)/rnis, tau/tê| to\ ptero\n au)tou=
le/getai, a)ll' ê(=| pterôto/n e)sti; pollô=n ga\r kai\ a)/llôn
ptera/ e)stin, a(\ ou)k ei)si\n o)/rnithes.]]
[Footnote 53: Ibid. p. 7, a. 6-25. [Greek: e)ni/ote de\ kai\
o)nomatopoiei=n I)/sôs a)nagkai=on, e)a\n mê\ kei/menon ê)=| o)/noma
pro\s o(\ oi)kei/ôs a)\n a)podothei/ê], &c.]
The _Relatum_ and its Correlate seem to be _simul naturâ_. If you
suppress either one of the pair, the other vanishes along with it.
Aristotle appears to think, however, that there are many cases in
which this is not true. He says that there can be no _cognoscens_
without a _cognoscibile_, nor any _percipiens_ without a
_percipibile_; but that there may be _cognoscibile_ without any
_cognoscens_, and _percipibile_ without any _percipiens_. He says
that [Greek: to\ ai)sthêto\n] exists [Greek: pro\ tou= ai)/sthêsin
ei)=nai].[54] Whether any Essence or Substance can be a _Relatum_ or
not, he is puzzled to say; he seems to think that the Second Essence
may be, but that the First Essence cannot be so. He concludes,
however, by admitting that the question is one of doubt and
difficulty.[55]
[Footnote 54: Ibid. b. 15; p. 8, a. 12. The Scholion of Simplikius on
this point (p. 65, a. 16, b. 18, Br.) is instructive. He gives his
own opinion, and that of some preceding commentators, adverse to
Aristotle. He says that [Greek: e)pistê/mê] and [Greek: to\
e)pistêto/n, ai)sthêsis] and [Greek: to\ ai)sthêto/n], are not
properly correlates. The actual correlates with the actual, the
potential with the potential. Now, in the above pairs, [Greek: to\
e)pistêto\n] and [Greek: to\ ai)sthêto\n] are potentials, while
[Greek: **e)pistê/mê] and [Greek: ai)/sthêsis] are actuals; therefore
it is correct to say that [Greek: to\ e)pistêto\n] and [Greek: to\
ai)sthêto\n] will not cease to exist if you take away [Greek:
e)pistê/mê] and [Greek: ai)/sthêsis]. But the real and proper
correlate to [Greek: to\ e)pistêto\n] would be [Greek: to\
e)pistêmoniko/n]: the proper correlate to [Greek: to\ ai)sthêto\n]
would be [Greek: to\ ai)sthêtiko\n]. And when we take these two
latter pairs, it is perfectly correct to say, [Greek: sunanairei=
tau=ta a)/llêla].
In the treatise, De Partibus Animalium, i. p. 641, b. 2, where
Aristotle makes [Greek: nou=s] correlate with [Greek: ta\ noêta/], we
must understand [Greek: nou=s] as equivalent to [Greek: to\
noêtiko/n], and as different from [Greek: ê( no/êsis].]
[Footnote 55: Aristot. Categ. p. 8, b. 22.]
Quality is that according to which Subjects are called Such and Such
([Greek: poioi/ tines]). It is, however, not a true genus, but a
vague word, of many distinct, though analogous, meanings including an
assemblage of particulars not bound together by any generic tie.[56]
The more familiar varieties are--1. Habits or endowments ([Greek:
e(/xeis]) of a durable character, such as, wise, just, virtuous; 2.
Conditions more or less transitory, such as, hot, cold, sick,
healthy, &c. ([Greek: diathe/seis]); 3. Natural powers or
incapacities, such as hard, soft, fit for boxing, fit for running,
&c. 4. Capacities of causing sensation, such as sweet of honey, hot
and cold of fire and ice. But a person who occasionally blushes with
shame, or occasionally becomes pale with fear, does not receive the
designation of _such or such_ from this fact; the occasional emotion
is a passion, not a quality.[57]
[Footnote 56: See the first note on p. 66. Aristot. Categ. p. 8, b.
26: [Greek: e)/sti de\ ê( poio/tês tô=n pleonachô=s legome/nôn], &c.
Compare Metaphys. [Greek: D]. p. 1020, a. 33, and the Scholion of
Alexander, p. 715, a. 5, Br.
The abstract term [Greek: Poio/tês] was a new coinage in Plato's
time; he introduces it with an apology (Theætet. p. 182 A.).]
[Footnote 57: Aristot. Categ. p. 9, b. 20-33.]
A fifth variety of Quality is figure or circumscribing form,
straightness or crookedness. But dense, rare, rough, smooth, are not
properly varieties of Quality; objects are not denominated _such and
such_ from these circumstances. They rather declare position of the
particles of an object in reference to each other, near or distant,
evenly or unevenly arranged.[58]
[Footnote 58: Ibid. p. 10, a. 11-24.]
Quality admits, in some cases but not in all, both contrariety and
graduation. Just is contrary to unjust, black to white; but there is
no contrary to red or pale. If one of two contraries belongs to
Quality, the other of the two will also belong to Quality. In regard
to graduation, we can hardly say that Quality in the abstract is
capable of more and less; but it is indisputable that different
objects have more or less of the same quality. One man is more just,
healthy, wise, than another; though justice or health in itself
cannot be called more or less. One thing cannot be more a triangle,
square, or circle than another; the square is not more a circle than
the oblong.[59]
[Footnote 59: Aristot. Categ. p. 10, b. 12; p. 11, a. 10, 11-24.]
What has just been said is not peculiar to Quality; but one
peculiarity there is requiring to be mentioned. Quality is the
foundation of Similarity and Dissimilarity. Objects are called _like_
or _unlike_ in reference to qualities.[60]
[Footnote 60: Ibid. p. 11, a. 15.]
In speaking about Quality, Aristotle has cited many illustrations
from _Relata_. Habits and dispositions, described by their generic
names, are _Relata_; in their specific varieties they are Qualities.
Thus cognition is always cognition _of something_, and is therefore a
_Relatum_; but _grammatiké_ (grammatical cognition) is not
_grammatiké of any thing_, and is therefore a Quality. It has been
already intimated[61] that the same variety may well belong to two
distinct Categories.
[Footnote 61: Ibid. a. 20-38. [Greek: e)/ti ei) tu/gchanoi to\ au)to\
pro/s ti kai\ poio\n o)/n, ou)de\n a)/topon e)n a)mphote/rois toi=s
ge/nesin au)to\ katarithmei=sthai.]]
After having thus dwelt at some length on each of the first four
Categories, Aristotle passes lightly over the remaining six.
Respecting _Agere_ and _Pati_, he observes that they admit (like
Quality) both of graduation and contrariety. Respecting _Jac[=e]re_
he tells us that the predicates included in it are derived from the
fact of positions, which positions he had before ranked among the
_Relata_. Respecting _Ubi_, _Quando_, and _Habere_, he considers them
all so manifest and intelligible, that he will say nothing about
them; he repeats the illustrations before given--_Habere_, as, to be