Page:O. F. Owen's Organon of Aristotle Vol. 2 (1853).djvu/88

 for the powers of the bad are eligible, wherefore we say, that both God and the good man possess them, for they are able to perform base actions. So that power would not be the genus of any thing blameable, otherwise it would happen that something blameable was eligible, since there will be a certain power blameable.

Also, (notice) whether any thing which is of itself honourable or eligible, is referred to power, or to the possible, or to the effective, for every power and everything possible or efficient is eligible, on account of something else, or whether any one of those things which are in two or in more genera, have been referred to one, since some things cannot be reduced to one genus, as an impostor and a calumniator; as neither is he who deliberately chooses, but is incapable of effecting, nor he who is capable, but does not previously choose, a calumniator or an impostor, but he who has both these; so that we must not place the above-named in one genus, but in both genera.

Yet further, vice versâ, sometimes they assign genus as the difference, and the difference as genus; e.g. that astonishment is the excess of admiration, and that faith is the vehemence of opinion. For neither excess nor vehemence is genus, but difference; since astonishment seems to be excessive admiration, and faith vehement opinion; so that admiration and opinion are genus, but excess and vehemence are difference. Moreover, if any one should assign excess and vehemence as genera, inanimate things would be susceptible of faith and astonishment, for the vehemence and excess of each thing is present with that of which it is the vehemence and excess; if then astonishment is the excess of admiration, astonishment will be present with admiration, so that admiration will be astonished. In a similar manner also, faith will be present to opinion, if it is the vehemence of opinion, so that opinion will believe. Again, it will occur to him who thus assigns (genus), to call vehemence vehement, and excess excessive, for there is a vehement faith, if then faith is vehemence, vehemence would be