so that in this way, it will be the peculiarity of substance, to receive contraries according to the change in itself, but if any one admitted this, that a sentence and opinion can receive contraries, this would not be true. 27. Induction of passion in the example as to sentence and opinion. For the sentence and the opinion are not said to be capable of contraries in that they have received any thing, but, in that about something else, a passive quality has been produced, for in that a thing is, or is not, in this, is the sentence said to be true, or false, not in that itself, is capable of contraries.[1] In short, neither is a sentence nor an opinion moved by any thing, whence they cannot be capable of contraries, no passive quality being in them; substance at least, from the fact of itself receiving contraries, is said in this to be capable of contraries, for it receives disease and health, whiteness and blackness, and so long as it receives each of these, it is said to be capable of receiving contraries. Wherefore it will be the peculiarity of substance, that being the same, and one in number, according to change in itself, it is capable of receiving contraries; and concerning substance this may suffice.[2]
Chap. VI.—Of Quantity.[3]
- ↑ Simplicius alleges that certain Peripatetics asserted that matter itself was susceptible of πάθος. It must be remembered however that Aristotle's reading of πάθη (Rhet. lib. i.) is, that they are certain things added to substance, beyond its own nature. Vide Scholia ad Categorias, ed. Waitz, p. 32. Leip. 1844.
- ↑ The union between οὐσία and ὕλη is laid down in the treatise de Animâ, lib. ii. 1, sec. 2: the latter term was used by the schoolmen to signify the subject matter upon which any art was employed, in which sense, it was tantamount to primal substance.
- ↑ Some say that quantity, is considered in juxta-position with substance, because it subsists together with it, for after substance is admitted, it is necessary to inquire whether it is one or many; others, because among other motions, that which is according to quantity, viz. increase and diminution, is nearer to the notion of substance, viz. generation and corruption, than "alliation" is, which is a motion according to quality. Taylor. Vide ch. 8, and Sulpicius, concerning the nature of this last. See also, Arist. Phys. lib. iii. et v., also cf. Cat. ch. 14.
- ↑ Conf. Metaphy. lib. iv. cap. 13, Ποσὸν λέγεται τὸ διαιρετὸν εἰς ἐνυπάρχοντα, κ. τ. λ. The reader will do well to compare the above chapter, throughout, with that quoted from the Metaphysics, where these terms are all used equivocally.
