§6.13#2Πάλιν εἰ ἐκ βελτίονος καὶ χείρονος ὂν μή ἐστι τὸ ὅλον τοῦ μὲν βελτίονος χεῖρον, τοῦ δὲ χείρονος βέλτιον.
Again, see whether, although it is composed of a better and a worse, the whole is not worse than the better, and better than the worse.
Ἢ οὐδὲ τοῦτ᾿ ἀναγκαῖον, ἐὰν μὴ καθ᾿ αὑτὰ ᾖ τὰ ἐξ ὧν σύγκειται ἀγαθά, ἀλλ᾿ οὐδὲν κωλύει τὸ ὅλον μὴ γίνεσθαι ἀγαθόν, καθάπερ ἐπὶ τῶν ἀρτίως ῥηθέντων.
Or is this not necessary either, unless the elements of which it is composed are in themselves good? For nothing prevents the whole from not becoming good, just as in the cases recently mentioned.
Ἔτι εἰ συνώνυμον τὸ ὅλον θατέρῳ· οὐ δεῖ γάρ, καθάπερ οὐδ᾿ ἐπὶ τῶν συλλαβῶν· οὐδενὶ γὰρ τῶν στοιχείων ἐξ ὧν σύγκειται ἡ συλλαβὴ συνώνυμός ἐστιν.
Moreover, see whether the whole is synonymous with one of the elements; for it ought not to be, just as in the case of syllables; for a syllable is not synonymous with any of the letters of which it is composed.
Ἔτι εἰ μὴ εἴρηκε τὸν τρόπον τῆς συνθέσεως.
Moreover, see whether he has failed to state the manner of composition.
Οὐ γὰρ αὔταρκες πρὸς τὸ γνωρίσαι τὸ εἰπεῖν ἐκ τούτων· οὐ γὰρ τὸ ἐκ τούτων, ἀλλὰ τὸ οὕτως ἐκ τούτων ἑκάστου τῶν συνθέτων ἡ οὐσία, καθάπερ ἐπ᾿ οἰκίας· οὐ γὰρ ἂν ὁπωσοῦν συντεθῇ ταῦτα, οἰκία ἐστίν.
For it is not sufficient for recognition to say "composed of these"; for the essence of each composite thing is not simply "composed of these", but "composed of these in such-and-such a way", as in the case of a house; for if these are put together in any way whatsoever, it is not a house.
Εἰ δὲ τόδε μετὰ τοῦδε ἀποδέδωκε, πρῶτον μὲν ῥητέον ὅτι τόδε μετὰ τοῦδε ἢ τοῖσδε ταὐτὸν ἢ τῷ ἐκ τῶνδε·
But if he has rendered the definition as "this with that", first it must be said that "this with that" is identical either with "these things" or with "what is composed of these".
ὁ γὰρ λέγων μέλι μεθ᾿ ὕδατος ἤτοι μέλι καὶ ὕδωρ λέγει ἢ τὸ ἐκ μέλιτος καὶ ὕδατος, ὥστ᾿ ἐὰν ὁποτερῳοῦν τῶν εἰρημένων ταὐτὸν ὁμολογήσῃ εἶναι τὸ τόδε μετὰ τοῦδε, ταὐτὰ ἁρμόσει λέγειν ἅπερ πρὸς ἑκάτερον τούτων ἔμπροσθεν εἴρηται.
For he who says "honey with water" means either "honey and water" or "what is composed of honey and water"; so that if he admits that "this with that" is identical with either of the aforesaid, it will be appropriate to apply the same arguments that were previously stated against each of these.
Ἔτι διελόμενον ὁσαχῶς λέγεται ἕτερον μεθ᾿ ἑτέρου, σκοπεῖν εἰ μηδαμῶς τόδε μετὰ τοῦδε.
Moreover, having distinguished in how many ways one thing is said to be "with" another, see whether "this with that" is in none of these ways.
Οἷον εἰ λέγεται ἕτερον μεθ᾿ ἑτέρου ἢ ὡς ἔν τινι ταὐτῷ δεκτικῷ, καθάπερ ἡ δικαιοσύνη καὶ ἡ ἀνδρία ἐν ψυχῇ, ἢ ἐν τόπῳ τῷ αὐτῷ ἐν χρόνῳ τῷ αὐτῷ, μηδαμῶς δ᾿ ἀληθὲς τὸ εἰρημένον ἐπὶ τούτων, δῆλον ὅτι οὐδενὸς ἂν εἴη ὁ ἀποδοθεὶς ὁρισμός, ἐπειδὴ οὐδαμῶς τόδε μετὰ τοῦδέ ἐστιν.
For example, if one thing is said to be "with" another either as being in some one and the same recipient, as justice and courage are in the soul, or in the same place, or at the same time, and if what has been said is in no way true of these, it is clear that the rendered definition would belong to nothing, since in no way is this with that.
Εἰ δὲ τῶν διαιρεθέντων ἀληθὲς τὸ ἐν ταὐτῷ χρόνῳ ἑκάτερον ὑπάρχειν, σκοπεῖν εἰ ἐνδέχεται μὴ πρὸς ταὐτὸν λέγεσθαι ἑκάτερον.
But if, among the distinguished ways, it is true that each exists at the same time, see whether it is possible that each is not directed toward the same thing.
Οἷον εἰ τὴν ἀνδρίαν ὡρίσατο τόλμαν μετὰ διανοίας ὀρθῆς· ἐνδέχεται γὰρ τόλμαν μὲν ἔχειν τοῦ ἀποστερεῖν, ὀρθὴν δὲ διάνοιαν περὶ τὰ ὑγιεινά· ἀλλ᾿ οὐδέπω ἀνδρεῖος ὁ ἐν τῷ αὐτῷ χρόνῳ τόδε μετὰ τοῦδε ἔχων.
For example, if he defined courage as "boldness with right calculation"; for it is possible to have boldness for robbing, but right calculation about healthy things; but he who has this with that at the same time is not yet courageous.
Ἔτι εἰ καὶ πρὸς ταὐτὸν ἄμφω λέγεται, οἷον πρὸς τὰ ἰατρικά· οὐδὲν γὰρ κωλύει καὶ τόλμαν καὶ ὀρθὴν διάνοιαν ἔχειν πρὸς τὰ ἰατρικά· ἀλλ᾿ ὅμως οὐδ᾿ οὗτος ἀνδρεῖος ὁ τόδε μετὰ τοῦδε ἔχων.
Moreover, even if both are directed toward the same thing, for example, toward medical matters; for nothing prevents having both boldness and right calculation toward medical matters; yet, nevertheless, he who has this with that is not courageous either.
Οὔτε γὰρ πρὸς ἕτερον αὐτῶν ἑκάτερον δεῖ λέγεσθαι οὔτε πρὸς ταὐτὸν τὸ τυχόν, ἀλλὰ πρὸς τὸ τῆς ἀνδρίας τέλος, οἷον πρὸς τοὺς πολεμικοὺς κινδύνους ἢ εἴ τι μᾶλλον τούτου τέλος.
For each of them must be directed neither toward different things, nor toward just any same thing, but toward the end of courage, for example, toward the dangers of war, or if there is some other end more proper than this.
Ἔνια δὲ τῶν οὕτως ἀποδιδομένων οὐδαμῶς ὑπὸ τὴν εἰρημένην πίπτει διαίρεσιν, οἷον εἰ ἡ ὀργὴ λύπη μεθ᾿ ὑπολήψεως τοῦ ὀλιγωρεῖσθαι.
Some of the definitions rendered in this way do not fall under the aforementioned division at all; for example, if anger is defined as "pain with a belief of being slighted".
Ὅτι γὰρ διὰ τὴν ὑπόληψιν τὴν τοιαύτην ἡ λύπη γίνεται, τοῦτο βούλεται δηλοῦν· τὸ δὲ διὰ τόδε γίνεσθαί τι οὐκ ἔστι ταὐτὸν τῷ μετὰ τούτου τόδ᾿ εἶναι κατ᾿ οὐδένα τῶν εἰρημένων τρόπων.
For this definition wishes to show that the pain arises because of such a belief; but for something to arise because of this is not the same as for this to be "with" that in any of the ways mentioned.