Page:O. F. Owen's Organon of Aristotle Vol. 2 (1853).djvu/38

 species synonymously, since species receive the name and definition, of genera. Whoever, therefore, says that whiteness is coloured, has neither explained it as genus, since he has spoken paronymously, nor as property, nor as definition, since definition and property are present with nothing else, while many other things are coloured, as wood, stone, man, horse; wherefore he evidently gives it as accident.

Another (topic) is, to regard those with which, either all or none, a thing is said to be present, and to consider according to species and not in infinites, (individuals,) for the investigation (will be) more in the way and in fewer things. Still we must consider and begin from first things, and then (proceed) as far as individuals, for instance, if a man said that there is the same science of opposites, we must consider if there is the same science of relatives, of contraries, and of those which are enunciated according to privation and habit, and according to contradiction, and if it should not yet be evident in these, we must divide them again as far as individuals, as whether (there is the same science) of the just and the unjust, or of the double and the half, or of blindness and sight, or of entity and nonentity. For if it should be proved that there is not the same in respect of a certain thing, we shall have subverted the problem, likewise also if it should be present with none. Now this place converts to confirmation and refutation, for if, when they have introduced division, it should appear (present) with all, or with many, things, it must be required to admit it universally, or to object some (instance) wherein it is not so, and if (the opponent) does neither of these, he will appear absurd from not conceding it.

Another (topic) is, to make definitions, both of accident and of that to which it is accidental, either of both severally, or of one of them, then to consider whether any thing has been assumed as true, which is not true, in the definitions; thus if the (problem) is, that we can injure God, (we must consider) what it is, to injure, for if it be, to hurt voluntarily, it is evident that God cannot