Aristotle Aristotle - Aristotle - The Complete Works

Moreover, see if the thing admits of degrees, whereas what is rendered according to the definition does not, or, vice versa, what is rendered according to the definition admits of degrees while the thing does not. For either both must admit them or else neither, if indeed what is rendered according to the definition is the same as the thing. Moreover, see if, while both of them admit of degrees, they yet do not both become greater together: e.g. suppose sexual love to be the desire for intercourse: for he who is more intensely in love has not a more intense desire for intercourse, so that both do not become intensified at once: they certainly should, however, had they been the same thing.

Moreover, suppose two things to be before you, see if the term to be defined applies more particularly to the one to which the content of the definition is less applicable. Take, for instance, the definition of ‘fire’ as the ‘body that consists of the most rarefied particles’. For ‘fire’ denotes flame rather than light, but flame is less the body that consists of the most rarefied particles than is light: whereas both ought to be more applicable to the same thing, if they had been the same. Again, see if the one expression applies alike to both the objects before you, while the other does not apply to both alike, but more particularly to one of them.

Moreover, see if he renders the definition relative to two things taken separately: thus, the beautiful’ is ‘what is pleasant to the eyes or to the ears”: or ‘the real’ is ‘what is capable of being acted upon or of acting’. For then the same thing will be both beautiful and not beautiful, and likewise will be both real and not real. For ‘pleasant to the ears’ will be the same as ‘beautiful’, so that ‘not pleasant to the ears’ will be the same as ‘not beautiful’: for of identical things the opposites, too, are identical, and the opposite of ‘beautiful’ is ‘not beautiful’, while of ‘pleasant to the ears’ the opposite is not pleasant to the cars’: clearly, then, ‘not pleasant to the ears’ is the same thing as ‘not beautiful’. If, therefore, something be pleasant to the eyes but not to the ears, it will be both beautiful and not beautiful. In like manner we shall show also that the same thing is both real and unreal.

Moreover, of both genera and differentiae and all the other terms rendered in definitions you should frame definitions in lieu of the terms, and then see if there be any discrepancy between them.

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If the term defined be relative, either in itself or in respect of its genus, see whether the definition fails to mention that to which the term, either in itself or in respect of its genus, is relative, e.g. if he has defined ‘knowledge’ as an ‘incontrovertible conception’ or ‘wishing’ as ‘painless conation’. For of everything relative the essence is relative to something else, seeing that the being of every relative term is identical with being in a certain relation to something. He ought, therefore, to have said that knowledge is ‘conception of a knowable’ and that wishing is ‘conation for a good’. Likewise, also, if he has defined ‘grammar’ as ‘knowledge of letters’: whereas in the definition there ought to be rendered either the thing to which the term itself is relative, or that, whatever it is, to which its genus is relative. Or see if a relative term has been described not in relation to its end, the end in anything being whatever is best in it or gives its purpose to the rest. Certainly it is what is best or final that should be stated, e.g. that desire is not for the pleasant but for pleasure: for this is our purpose in choosing what is pleasant as well.

Look and see also if that in relation to which he has rendered the term be a process or an activity: for nothing of that kind is an end, for the completion of the activity or process is the end rather than the process or activity itself. Or perhaps this rule is not true in all cases, for almost everybody prefers the present experience of pleasure to its cessation, so that they would count the activity as the end rather than its completion.

Again see in some cases if he has failed to distinguish the quantity or quality or place or other differentiae of an object; e.g. the quality and quantity of the honour the striving for which makes a man ambitious: for all men strive for honour, so that it is not enough to define the ambitious man as him who strives for honour, but the aforesaid differentiae must be added. Likewise, also, in defining the covetous man the quantity of money he aims at, or in the case of the incontinent man the quality of the pleasures, should be stated. For it is not the man who gives way to any sort of pleasure whatever who is called incontinent, but only he who gives way to a certain kind of pleasure. Or again, people sometimes define night as a ‘shadow on the earth’, or an earthquake as a movement of the earth’, or a cloud as ‘condensation of the air’, or a wind as a ‘movement of the air’; whereas they ought to specify as well quantity, quality, place, and cause. Likewise, also, in other cases of the kind: for by omitting any differentiae whatever he fails to state the essence of the term. One should always attack deficiency. For a movement of the earth does not constitute an earthquake, nor a movement of the air a wind, irrespective of its manner and the amount involved.

Moreover, in the case of conations, and in any other cases where it applies, see if the word ‘apparent’ is left out, e.g. ‘wishing is a conation after the good’, or ‘desire is a conation after the pleasant’-instead of saying ‘the apparently good’, or ‘pleasant’. For often those who exhibit the conation do not perceive what is good or pleasant, so that their aim need not be really good or pleasant, but only apparently so. They ought, therefore, to have rendered the definition also accordingly. On the other hand, any one who maintains the existence of Ideas ought to be brought face to face with his Ideas, even though he does render the word in question: for there can be no Idea of anything merely apparent: the general view is that an Idea is always spoken of in relation to an Idea: thus absolute desire is for the absolutely pleasant, and absolute wishing is for the absolutely good; they therefore cannot be for an apparent good or an apparently pleasant: for the existence of an absolutely-apparently-good or pleasant would be an absurdity.

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Moreover, if the definition be of the state of anything, look at what is in the state, while if it be of what is in the state, look at the state: and likewise also in other cases of the kind. Thus if the pleasant be identical with the beneficial, then, too, the man who is pleased is benefited. Speaking generally, in definitions of this sort it happens that what the definer defines is in a sense more than one thing: for in defining knowledge, a man in a sense defines ignorance as well, and likewise also what has knowledge and what lacks it, and what it is to know and to be ignorant. For if the first be made clear, the others become in a certain sense clear as well. We have, then, to be on our guard in all such cases against discrepancy, using the elementary principles drawn from consideration of contraries and of coordinates.

Moreover, in the case of relative terms, see if the species is rendered as relative to a species of that to which the genus is rendered as relative, e.g. supposing belief to be relative to some object of belief, see whether a particular belief is made relative to some particular object of belief: and, if a multiple be relative to a fraction, see whether a particular multiple be made relative to a particular fraction. For if it be not so rendered, clearly a mistake has been made.