§1.15#2Πάλιν ἐπὶ τοῦ κατ᾿ ἀντίφασιν ἀντικειμένου σκοπεῖν εἰ πλεοναχῶς λέγεται.
Again, in the case of the contradictory opposite, one must examine if it is said in many ways.
Εἰ γὰρ τοῦτο πλεοναχῶς λέγεται, καὶ τὸ τούτῳ ἀντικείμενον πλεοναχῶς ῥηθήσεται, οἷον τὸ μὴ βλέπειν πλεοναχῶς λέγεται, ἓν μὲν τὸ μὴ ἔχειν ὄψιν, ἓν δὲ τὸ μὴ ἐνεργεῖν τῇ ὄψει.
For if this is said in many ways, that which is opposite to it will also be said in many ways, for example, "not seeing" is said in many ways: in one way as not possessing sight, in another as not exercising sight.
Εἰ δὲ τοῦτο πλεοναχῶς, ἀναγκαῖον καὶ τὸ βλέπειν πλεοναχῶς λέγεσθαι· ἑκατέρῳ γὰρ τῷ μὴ βλέπειν ἀντικείσεταί τι, οἷον τῷ μὲν μὴ ἔχειν ὄψιν τὸ ἔχειν, τῷ δὲ μὴ ἐνεργεῖν τῇ ὄψει τὸ ἐνεργεῖν.
And if this is said in many ways, it is necessary that "seeing" is also said in many ways; for to each sense of "not seeing" something will be opposed—namely, to not possessing sight, possessing it, and to not exercising sight, exercising it.
Ἔτι ἐπὶ τῶν κατὰ στέρησιν καὶ ἕξιν λεγομένων ἐπισκοπεῖν·
Further, one must examine in the case of terms said according to privation and possession.
εἰ γὰρ θάτερον πλεοναχῶς λέγεται, καὶ τὸ λοιπόν, οἷον εἰ τὸ αἰσθάνεσθαι πλεοναχῶς λέγεται κατά τε τὴν ψυχὴν καὶ τὸ σῶμα, καὶ τὸ ἀναίσθητον εἶναι πλεοναχῶς ῥηθήσεται κατά τε τὴν ψυχὴν καὶ τὸ σῶμα.
For if either of them is said in many ways, the remaining one will be too; for example, if "sensing" is said in many ways according to both the soul and the body, "being without sensation" will also be said in many ways according to both the soul and the body.
Ὅτι δὲ κατὰ στέρησιν καὶ ἕξιν ἀντίκειται τὰ νῦν λεγόμενα, δῆλον, ἐπειδὴ πέφυκεν ἑκατέραν τῶν αἰσθήσεων ἔχειν τὰ ζῷα καὶ κατὰ τὴν ψυχὴν καὶ κατὰ τὸ σῶμα.
And that the terms now mentioned are opposed as privation and possession is clear, since animals are naturally fitted to have each of these two states according to both the soul and the body.
Ἔτι δ᾿ ἐπὶ τῶν πτώσεων ἐπισκεπτέον.
Further, one must examine in the case of inflections.
Εἰ γὰρ τὸ δικαίως πλεοναχῶς λέγεται, καὶ τὸ δίκαιον πλεοναχῶς ῥηθήσεται· καθ᾿ ἑκάτερον γὰρ τῶν δικαίως ἐστὶ δίκαιον, οἷον εἰ τὸ δικαίως λέγεται τό τε κατὰ τὴν ἑαυτοῦ γνώμην κρῖναι καὶ τὸ ὡς δεῖ, ὁμοίως καὶ τὸ δίκαιον.
For if "justly" is said in many ways, "just" will also be said in many ways; for corresponding to each sense of "justly" there is a sense of "just", for example, if "justly" is said both of judging according to one's own opinion and of judging as one ought, similarly also with "just".
Ὡσαύτως δὲ καὶ εἰ τὸ ὑγιεινὸν πλεοναχῶς, καὶ τὸ ὑγιεινῶς πλεοναχῶς ῥηθήσεται, οἷον εἰ ὑγιεινὸν τὸ μὲν ὑγιείας ποιητικὸν τὸ δὲ φυλακτικὸν τὸ δὲ σημαντικόν, καὶ τὸ ὑγιεινῶς ἢ ποιητικῶς ἢ φυλακτικῶς ἢ σημαντικῶς ῥηθήσεται.
Similarly also, if "healthy" is said in many ways, "healthily" will also be said in many ways, for example, if "healthy" is in one sense productive of health, in another preservative, and in another indicative, then "healthily" will also be said either productively, preservatively, or indicatively.
Ὁμοίως δὲ καὶ ἐπὶ τῶν ἄλλων, ὅταν αὐτὸ πλεοναχῶς λέγηται, καὶ ἡ πτῶσις ἡ ἀπ᾿ αὐτοῦ πλεοναχῶς ῥηθήσεται, καὶ εἰ ἡ πτῶσις, καὶ αὐτό.
And similarly also for the others, when the term itself is said in many ways, the inflection from it will also be said in many ways, and if the inflection is, the term itself will be too.
Σκοπεῖν δὲ καὶ τὰ γένη τῶν κατὰ τοὔνομα κατηγοριῶν, εἰ ταὐτά ἐστιν ἐπὶ πάντων.
One must also examine the genera of the categories according to the name, whether they are the same in all cases.
Εἰ γὰρ μὴ ταὐτά, δῆλον ὅτι ὁμώνυμον τὸ λεγόμενον, οἷον τὸ ἀγαθὸν ἐν ἐδέσματι μὲν τὸ ποιητικὸν ἡδονῆς, ἐν ἰατρικῇ δὲ τὸ ποιητικὸν ὑγιείας, ἐπὶ δὲ ψυχῆς τὸ ποιὰν εἶναι, οἷον σώφρονα ἢ ἀνδρείαν ἢ δικαίαν· ὁμοίως δὲ καὶ ἐπὶ ἀνθρώπου.
For if they are not the same, it is clear that what is said is homonymous, for example, "good" in food is that which is productive of pleasure, in medicine that which is productive of health, and in the case of the soul to be of a certain quality, such as temperate, courageous, or just; and similarly also in the case of a human being.
Ἐνιαχοῦ δὲ τὸ ποτέ, οἷον τὸ ἐν τῷ καιρῷ ἀγαθόν· ἀγαθὸν γὰρ λέγεται τὸ ἐν τῷ καιρῷ.
And sometimes it is "when" (time), as the good in the opportune moment; for that which is in the opportune moment is said to be "good".
Πολλάκις δὲ τὸ ποσόν, οἷον ἐπὶ τοῦ μετρίου· λέγεται γὰρ καὶ τὸ μέτριον ἀγαθόν.
And often it is "how much" (quantity), as in the case of the moderate; for the moderate is also said to be "good".
Ὥστε ὁμώνυμον τὸ ἀγαθόν.
So "good" is homonymous.
Ὡσαύτως δὲ καὶ τὸ λευκὸν ἐπὶ σώματος μὲν χρῶμα, ἐπὶ δὲ φωνῆς τὸ εὐήκοον.
Similarly also, "white" in the case of a body is a color, but in the case of a voice it is that which is easy to hear.
Παραπλησίως δὲ καὶ τὸ ὀξύ· οὐ γὰρ ὡσαύτως ἐπὶ πάντων τὸ αὐτὸ λέγεται· φωνὴ μὲν γὰρ ὀξεῖα ἡ ταχεῖα, καθάπερ φασὶν οἱ κατὰ τοὺς ἀριθμοὺς ἁρμονικοί, γωνία δ᾿ ὀξεῖα ἡ ἐλάσσων ὀρθῆς, μάχαιρα δὲ ἡ ὀξυγώνιος.
And in a similar way "sharp" also is; for the same term is not said in the same way in all cases; for a "sharp" voice is a swift one, as the mathematical harmonic theorists say, a "sharp" (acute) angle is one less than a right angle, and a "sharp" knife is one with an acute angle.