Page:O. F. Owen's Organon of Aristotle Vol. 1 (1853).djvu/95

 which says, "every man is just," contrary to the one, "no man is just," or the sentence "every man is just," to, "every man is unjust," as "Callias is just," "Callias is not just," "Callias is unjust,"—which of these are contraries? For if things in the voice, follow those which exist in the intellect, but there the opinion of a contrary is contrary, as for instance, that "every man is just," is contrary to, "every man is unjust," it is necessary that affirmations also in the voice should subsist in the same manner, but if there, the opinion of a contrary be not contrary, neither will affirmation be contrary to affirmation, but the before-named negation. Hence it must be considered what false opinion is contrary to the true opinion, whether that of negation or that which opines it to be the contrary. I mean in this way, there is a certain true opinion of good that it is good, but another false opinion that it is not good, lastly, a third, that it is evil, which of these therefore is contrary to the true opinion? and if there is one, according to which is it contrary? If then a man should fancy contrary opinions to be defined by this, that they are of contraries, it would be erroneous, for of good that it is good, and of evil that it is evil, there is perhaps the same opinion, and it is true whether there be many (opinions) or one: but these are contraries, yet not from their being of contraries are they contraries, but rather from their subsisting in a contrary manner. If then there is an opinion of good that it is good, but another that it is not good, and there is also something else, which is neither inherent, nor can be, in good, we cannot admit any contrary of the rest, neither