pen, these two therefore are opposed to each other. But the other two (are opposed) in respect to "non-man," as to a certain added subject, as "non-man is just," "non-man is not just," "the non-just is not man," "the not non-just is not man:" there are not, however, more oppositions than these, but these without those, will be by themselves, as using the noun, "non-man." In those, however, wherein, "is," is not adapted,—as in "he enjoys health," and "he walks,"—here it produces the same when thus placed, as if "is" were added; as "every man enjoys health," "every man does not enjoy health," "every non-man enjoys health," "every non-man does not enjoy health." For it must not be said, "not every man," but the negation, "not," must be added to "man;" for "every" does not signify universal, but that (the thing is taken) universally. This is however evident, from "a man enjoys health," "a man does not enjoy health," "non-man is well," "non-man is not well," these differ from those, in not being universally (taken). Hence "every," or "no one," signifies nothing else, than that affirmation or negation is of a noun universally (assumed); wherefore it is necessary to add other things of the same kind.
But because the contrary negation to this, "every animal is just," is that which signifies that "no animal is just," it is evident that these will never be either true at the same time, nor in respect to the same subject, but the opposites to these will sometimes be so, as "not every animal is just," and "some animal is just." But these follow; the one, "no man is just," follows "every man
