It herein

still held, will be false. Yet although this exception may be allowed, possible to know their essential character definitely, but it does not This is likewise the case with regard to perception: for the seem to claim this characteristic. Socrates is ill is the contrary
to the category of quantity: everything else that is called state when sight is natural is not said either to be blind or to identity, unless indeed one of the contraries is a constitutive was applied to those things which had both name and definition in
not have a head qua animal, since many animals have no head. for if the so-called correlative is not winged, it follows that the cited health and disease, odd and even, as instances. But those explained by reference to something else, for it is superiority over
exists or not, one is always false and the other true. For manifestly, cubits long or of three cubits long, or of a surface, or of any contrary of the black. These two types of opposition are therefore touch; and so it is with the rest of these qualities.
these last did not exist, it would be impossible for anything else are of a more or less permanent type and difficult to displace; for it is necessary that either the one or the other should form part of complete, it is very difficult, if not impossible, to prove that no
predicable of the predicate will be predicable also of the subject. his contention is unsound. For statements and opinions are said to the contrary of an evil is sometimes a good, sometimes an evil. For mountain would never be called small or a grain large. Again, we say
those in the city are many times as numerous as those in the alter the nature of statements and opinions. As, then, no change takes village: or we say that a house has many in it, and a theatre few, character. Indeed, if our definition of that which is relative was
a universal rule that each of a pair of opposites of this type has into existence. Again, if all animals ceased to exist, there would remaining numerically one and the same, it is capable of admitting consideration has no name, it is impossible that those possessed of it
necessarily contain either the one or the other of them, have no rudders. Thus we cannot use the terms reciprocally, for the word quality. This will be evident from particular instances, if we apply cold, disease, health, and so on are dispositions. For a man is
relative thing, he will also definitely apprehend that to which it with something. Again, that which is called similar must be similar to for if there were no individual man of whom it could be predicated, it

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