Page:O. F. Owen's Organon of Aristotle Vol. 2 (1853).djvu/139

 both do not simultaneously receive increase, which they should if they were the same.

Again, (examine) whether when two things are proposed, of what the thing (defined) is more predicated, that which is according to definition is less predicated, as if fire is the most subtle body; for flame is more fire than light, yet flame is less the most subtle body than light; it would be necessary however that both should in a greater degree be present with the same thing, if they were the same. Again, (notice) whether the one is similarly present with both things proposed, but the other not similarly with both, but in a greater degree with one of them.

Besides, whether a person accommodates the definition to two things, according to each, as if the beautiful (should be defined) what is pleasant through sight or through hearing, and being, that which is able to suffer or to act; for the same thing at one and the same time will be beautiful and not beautiful; likewise also will be being and not being. For what is pleasant through hearing will be the same with the beautiful, so that what is not pleasant through hearing will be the same with what is not beautiful, since opposites to the same are the same; but what is not beautiful is opposed to what is beautiful, and what is not pleasant through hearing to what is pleasant through hearing. It is clear then, that what is not pleasant through hearing is the same with what is not beautiful; if then any thing is pleasant through the sight, but not through the hearing, it will both be beautiful and not beautiful, and similarly we may show that the same thing is both being and non-being.

Again, when framing definitions of genera and differences, and of all other things assigned in definitions instead of names, consider whether there is any discrepancy.