Page:O. F. Owen's Organon of Aristotle Vol. 2 (1853).djvu/247

 (simply) not the same? But non-being, if it is a certain thing is not simply; neither if a person swears properly this, or in a certain respect, is it necessary that he swears properly; for swearing that he shall be perjured when he swears, he swears this alone in a proper manner, but he does not swear (simply) in a proper manner, nor does he believe who disbelieves, but he believes a certain thing. Similar is the argument about the same person speaking falsely and truly at the same time, but from its not being easy to perceive, whether a person assigns the word simply to the speaking truly or falsely, it (the solution) seems difficult. Still there is nothing to prevent it being false, indeed, simply, but in a certain respect, or of a certain thing, true, also certain things being true and yet not true (simply). Similarly also, in regard to the terms, "with reference to something," and "where" and "when," for all such arguments result from this. Is health or wealth a good thing? but to the foolish and to one who does not use it properly, it is not good, wherefore it is good and not good. Is to be well or to be powerful in a city a good thing? Sometimes this is not better, therefore the same thing is good or not good to the same. Or does nothing prevent what is simply good, not being good to a certain person, or good to this man, but not now, or not good here. Is that which a prudent man would not desire, an evil? But he does not desire to lose good, wherefore good is evil, for it is not the same thing, to say that good is evil, and to lose good. Likewise, also, the argument about the thief, since it does not follow if a thief is a bad thing, that to take him is also bad, therefore he (who wishes to take him) does not desire a bad, but a good thing, for to take a thief is a good thing, and disease is bad, but not to lose disease. Is the just