Page:O. F. Owen's Organon of Aristotle Vol. 2 (1853).djvu/141

 is of the honour, which the ambitious man desires; for all desire honour, so that it is not sufficient to say that he is ambitious who desires honour, but we must add the above-mentioned differences. Likewise, also, the quantity of riches which the avaricious man desires (must be mentioned), or what quality of pleasure the incontinent man seeks after, for he is not said to be incontinent who is vanquished by any pleasure whatever, but he who is so, by a certain one. Or again, as men define night, the shadow of the earth, or an earthquake, the motion of the earth, or a cloud, the condensation of the air, or wind, the motion of the air, for the quantity, quality, the where, and by what, must be added. In like manner, as to other such things, since he who omits any difference whatever, does not state what is the very nature of the thing; indeed we must always argue against what is wanting, for neither will an earthquake be the motion of earth in any manner, nor in any quantity, as neither will wind be the motion of air in any manner, nor in any quantity.

Moreover, in (defining) appetites, (there will be an error), if what appears is not added, and in as many other things as this is adapted to; for instance, that the will is the appetency of good, but desire the appetency of the pleasant, yet not of what appears good or pleasant. For oftentimes it escapes those who aspire after a thing that it is good or pleasant, so that it is not necessary that it should be good or pleasant, but only that it should appear to be so, wherefore it is necessary that the explanation should be made in this manner. If, on the other hand, what has been mentioned should be assigned, whoever asserts that there are ideas, must be led to ideas, since idea is not of any thing apparent, but form seems to be referred to form, thus desire itself is of the pleasant itself, and the will itself of the good itself. Now it will not be of the apparent good, nor of the apparent pleasant, since that a thing should be self-apparent good or pleasant is absurd.