§22#1Δῆλον δὲ καὶ τοῖς παρὰ τὸ ὡσαύτως λέγεσθαι τὰ μὴ ταὐτὰ πῶς ἀπαντητέον, ἐπείπερ ἔχομεν τὰ γένη τῶν κατηγοριῶν.
It is also clear how one must meet those arguments that depend on the same expression being used for things that are not the same, since we possess the classes of the categories.
Ὁ μὲν γὰρ ἔδωκεν ἐρωτηθεὶς μὴ ὑπάρχειν τι τούτων ὅσα τί ἐστι σημαίνει· ὁ δ᾿ ἔδειξεν ὑπάρχον τι τῶν πρός τι ἢ ποσῶν, δοκούντων δὲ τί ἐστι σημαίνειν διὰ τὴν λέξιν, οἷον ἐν τῷδε τῷ λόγῳ.
For the one, being questioned, granted that something does not belong of those which signify 'what a thing is'; but the other showed that there belongs something of those that are relations or quantities, which seem to signify 'what a thing is' because of the expression, as in this argument.
Ἆρ᾿ ἐνδέχεται τὸ αὐτὸ ἅμα ποιεῖν τε καὶ πεποιηκέναι; Οὔ. Ἀλλὰ μὴν ὁρᾶν γέ τι ἅμα καὶ ἑωρακέναι τὸ αὐτὸ καὶ κατὰ ταὐτὸ ἐνδέχεται. Ἆρ᾿ ἐστί τι τῶν πάσχειν ποιεῖν τι; Οὔ. Οὐκοῦν τὸ τέμνεται καίεται αἰσθάνεται ὁμοίως λέγεται, καὶ πάντα πάσχειν τι σημαίνει·
'Is it possible to do and to have done the same thing at the same time?' 'No.' 'But surely it is possible to see and to have seen the same thing at the same time and in the same respect.' 'Is there any of the things that are passive that is active?' 'No.' 'Then are not "is cut", "is burned", "perceives" spoken of in a similar way, and all signify being passive?
πάλιν δὲ τὸ λέγειν τρέχειν ὁρᾶν ὁμοίως ἀλλήλοις λέγεται·
And again, "to speak", "to run", "to see" are spoken of in a similar way to one another.
ἀλλὰ μὴν τό γ᾿ ὁρᾶν αἰσθάνεσθαί τί ἐστιν, ὥστε καὶ πάσχειν τι ἅμα καὶ ποιεῖν. Εἰ δέ τις ἐκεῖ δοὺς μὴ ἐνδέχεσθαι ἅμα ταὐτὸ ποιεῖν καὶ πεποιηκέναι, τὸ ὁρᾶν καὶ ἑωρακέναι φαίη ἐγχωρεῖν, οὔπω ἐλήλεγκται, εἰ μὴ λέγοι τὸ ὁρᾶν ποιεῖν τι ἀλλὰ πάσχειν· προσδεῖ γὰρ τούτου τοῦ ἐρωτήματος·
But surely "to see" is to perceive something, so that it is both being passive and active at the same time.' But if someone, having granted there that it is not possible to do and to have done the same thing at the same time, should say that to see and to have seen is possible, he has not yet been refuted, unless he should say that to see is active rather than passive; for this question is further required.
ἀλλ᾿ ὑπὸ τοῦ ἀκούοντος ὑπολαμβάνεται δεδωκέναι, ὅτε τὸ τέμνειν ποιεῖν τι καὶ τὸ τετμηκέναι πεποιηκέναι ἔδωκε, καὶ ὅσα ἄλλα ὁμοίως λέγεται.
But it is assumed by the hearer that he has granted it, when he granted that 'to cut' is active and 'to have cut' is to have done, and all other things that are spoken of in a similar way.
Τὸ γὰρ λοιπὸν αὐτὸς προστίθησιν ὁ ἀκούων ὡς ὁμοίως λεγόμενον· τὸ δὲ λέγεται μὲν οὐχ ὁμοίως, φαίνεται δὲ διὰ τὴν λέξιν.
For as for the rest, the hearer himself adds it as being spoken of in a similar way; but it is not spoken of in a similar way, though it appears so because of the expression.
Τὸ αὐτὸ δὲ συμβαίνει ὅπερ ἐν ταῖς ὁμωνυμίαις· οἴεται γὰρ ἐν τοῖς ὁμωνύμοις ὁ ἀγνὼς τῶν λόγων ὃ ἔφησεν ἀποφῆσαι πρᾶγμα, οὐκ ὄνομα·
The same thing happens as in homonymies; for in homonymous terms, the person unacquainted with arguments thinks that he has denied the thing which the other asserted, and not just the name.
τὸ δὲ ἔτι προσδεῖ ἐρωτήματος, εἰ ἐφ᾿ ἓν βλέπων λέγει τὸ ὁμώνυμον· οὕτως γὰρ δόντος ἔσται ἔλεγχος.
But this still requires a further question, whether he speaks the homonymous term looking to one thing; for only when he has granted this will there be a refutation.
Ὅμοιοι δὲ καὶ οἵδε οἱ λόγοι τούτοις, εἰ ὅ τις ἔχων ὕστερον μὴ ἔχει ἀπέβαλεν· ὁ γὰρ ἕνα μόνον ἀποβαλὼν ἀστράγαλον οὐχ ἕξει δέκα ἀστραγάλους.
And these arguments are also similar to those: whether what someone had and later does not have, he has lost; for he who has lost only one die will not have ten dice.
Ἢ ὃ μὲν μὴ ἔχει πρότερον ἔχων, ἀποβέβληκεν, ὅσον δὲ μὴ ἔχει ἢ ὅσα, οὐκ ἀνάγκη τοσαῦτα ἀποβαλεῖν.
Or rather, what one does not have which he had before, he has lost, but of how much or how many things he does not have, it is not necessary that he has lost so many.
Ἐρωτήσας οὖν ὃ ἔχει, συνάγει ἐπὶ τοῦ ὅσα· τὰ γὰρ δέκα ποσά.
Having asked, therefore, about what (ὃ) one has, he draws the conclusion about how many (ὅσα); for ten is a quantity.
Εἰ οὖν ἤρετο ἐξ ἀρχῆς εἰ ὅσα τις μὴ ἔχει πρότερον ἔχων, ἆρά γε ἀποβέβληκε τοσαῦτα, οὐδεὶς ἂν ἔδωκεν, ἀλλ᾿ ἢ τοσαῦτα ἢ τούτων τι.
If, therefore, he had asked from the beginning whether, of how many things someone does not have which he had before, he has lost so many, no one would have granted it, but would have said 'either so many or some of these'.
Καὶ ὅτι δοίη ἄν τις ὃ μὴ ἔχει. Οὐ γὰρ ἔχει ἕνα μόνον ἀστράγαλον.
Also that one would give what he does not have; for he does not have only one die.
Ἢ οὐ δέδωκεν ὃ οὐκ εἶχεν, ἀλλ᾿ ὡς οὐκ εἶχε, τὸν ἕνα.
Or rather, he did not give what he did not have, but in a way that he did not have it, namely, the one.
Τὸ γὰρ μόνον οὐ τόδε σημαίνει οὐδὲ τοιόνδε οὐδὲ τοσόνδε, ἀλλ᾿ ὡς ἔχει πρός τι, οἷον ὅτι οὐ μετ᾿ ἄλλου.
For 'only' does not signify a 'this' (substance), nor a quality, nor a quantity, but how it stands in relation to something, for example, that it is not with another.
Ὥσπερ οὖν εἰ ἤρετο ἆρ᾿ ὃ μή τις ἔχει δοίη ἄν, μὴ φάντος δὲ ἔροιτο εἰ δοίη ἄν τίς τι ταχέως μὴ ἔχων ταχέως, φήσαντος δὲ συλλογίζοιτο ὅτι δοίη ἄν τις ὃ μὴ ἔχει.
Just as if he had asked whether one would give what he does not have, and when he said no, he should ask whether someone who does not have something quickly would give it quickly, and when he said yes, he should conclude that one would give what he does not have.
Καὶ φανερὸν ὅτι οὐ συλλελόγισται· τὸ γὰρ ταχέως οὐ τόδε διδόναι ἀλλ᾿ ὧδε διδόναι ἐστίν·
And it is clear that he has not reasoned; for 'quickly' is not to give 'this', but to give 'in this way'.
ὡς δὲ μὴ ἔχει τις, δοίη ἄν, οἷον ἡδέως ἔχων δοίη ἂν λυπηρῶς.
And in a way that one does not have, one would give; for example, having it with pleasure, he might give it with pain.