Book, Paragraph

  1      I,  1 |    reasonings mentioned above; the man who draws a false figure
  2      I,  4 |         feet" is the definition of man, is it not?"or ""Animal"
  3      I,  4 |            Animal" is the genus of man, is it not?" the result
  4      I,  4 |          two feet" a definition of man or no?" [or "Is "animal"
  5      I,  5 |           Thus it is a property of man to-be-capable of learning
  6      I,  5 |    learning grammar: for if A be a man, then he is capable of learning
  7      I,  5 |          learning grammar, he is a man. For no one calls anything
  8      I,  5 |        e.g. "sleep" in the case of man, even though at a certain
  9      I,  5 |           e.g. it is a property of man relatively to a horse and
 10      I,  5 |        something is asleep it is a man.~A "genus" is what is predicated
 11      I,  5 |            example, in the case of man, if asked that question,
 12      I,  5 |            animal" is the genus of man, and likewise also of ox,
 13      I,  5 |     temporary property, whenever a man is the only person sitting,
 14      I,  7 |           of their species, as one man and another, or one horse
 15      I,  7 |       genus, such as a horse and a man. It might appear that the
 16      I,  7 |           said to be the same as a man: a second sense is when
 17      I,  7 |            is called the same as a man, and what naturally travels
 18      I,  7 |            bid him call to us "the man who is sitting" or "who
 19      I,  9 |            the face of it that the man who signifies something’
 20      I,  9 |       types of predicate. For when man is set before him and he
 21      I,  9 |            what is set there is "a man" or "an animal", he states
 22      I,  10|         the general opinion; for a man would probably assent to
 23      I,  11|           eternally. For even if a man does not accept this view,
 24      I,  12|        then in general the skilled man is the best at his particular
 25      I,  15|      likewise also, as applied to "man". Sometimes it signifies
 26      I,  17|     belongs to them all, e.g. to a man and a horse and a dog; for
 27      I,  18|         for clearness’ sake (for a man is more likely to know what
 28     II,  1 |       justice is an attribute of a man in order to show that he
 29     II,  1 |        e.g. calling a planetree a "man") transgress the established
 30     II,  2 |            is to look and see if a man has ascribed as an accident
 31     II,  2 |      definition of their genera. A man therefore who says that
 32     II,  2 |             e.g. a log, a stone, a man, and a horse. Clearly then
 33     II,  2 |       further divisible: e.g. if a man has said that the knowledge
 34     II,  2 |          Again, to see if the good man is jealous, ask who is the "
 35     II,  2 |           ask who is the "jealous" man and what is "jealousy".
 36     II,  2 |           person, clearly the good man is not jealous: for then
 37     II,  2 |            to see if the indignant man is jealous, ask who each
 38     II,  2 |         then clearly the indignant man would not be jealous. A
 39     II,  2 |            would not be jealous. A man should substitute definitions
 40     II,  2 |       becomes obvious.~Moreover, a man should make the problem
 41     II,  3 |            obvious, then the other man will object that the point
 42     II,  3 |          argue that if the soul of man be immortal, then every
 43     II,  4 |             to —perceive"; for the man who perceives judges in
 44     II,  4 |         and quadruped, but not so "man". All the attributes, on
 45     II,  4 |         also to the genus; for if "man" is good, then animal also
 46     II,  4 |           anywhere: e.g. suppose a man to have stated that what
 47     II,  5 |             whether it be that the man who is standing up to the
 48     II,  5 |   necessary consequences: e.g. the man who said "X is a man" has
 49     II,  5 |           the man who said "X is a man" has also said that it is
 50     II,  6 |            predicates, as (e.g.) a man must have either a disease
 51     II,  6 |         suggest not the courageous man, according to the use now
 52     II,  6 |           now established, but the man the state of whose heart
 53     II,  6 |           may be taken to mean the man who hopes for good things.
 54     II,  6 |           may be taken to mean the man whose star is good, as Xenocrates
 55     II,  6 |          has a noble soul".’ For a man’s star is his soul.~Some
 56     II,  8 |           arguments (e.g.) as that man be an animal, what is not
 57     II,  8 |          is not an animal is not a man’: and likewise also in other
 58     II,  8 |         for "animal" follows upon "man but ‘not-animal" does not
 59     II,  9 |          Just deeds" and the "just man" are coordinates of "justice",
 60     II,  9 |         deeds" and the "courageous man" are co-ordinates of courage.
 61     II,  9 |             justice", "just", of a man or an act, "justly". Clearly,
 62     II,  9 |          then so will "just", of a man or thing, and "justly" connote
 63     II,  11|          absolutely: for the term "man" is not attributed in greater
 64     II,  11|            and less degrees, but a man is a man for all that.~You
 65     II,  11|            degrees, but a man is a man for all that.~You should
 66    III,  1 |         the prudent or by the good man or by the right law, or
 67    III,  1 |           e.g. justice than a just man; for the former falls within
 68    III,  1 |        generic name; e.g. a "white man" is not "a colour". Likewise
 69    III,  1 |        particular person, viz. the man who needs an operation.
 70    III,  1 |         e.g. justice than the just man; for the one is good by
 71    III,  1 |          to a god rather than to a man, and to the soul rather
 72    III,  1 |           God than the property of man: for whereas in respect
 73    III,  2 |            consequences: e.g. if a man learns, it follows that
 74    III,  2 |       desirable in old age; for no man chooses the young to guide
 75    III,  2 |      justice is better than a just man. Also, that which is more
 76    III,  2 |         say that Ajax was a better man than Odysseus because he
 77    III,  2 |           that Odysseus was a good man, though unlike Achilles.
 78    III,  2 |       resemblance of a monkey to a man, whereas a horse bears none:
 79    III,  2 |            nearer resemblance to a man. Again, in the case of two
 80    III,  2 |          and that of a monkey to a man.~Another rule is that the
 81    III,  2 |          the members of B; e.g. if Man be better than Horse, then
 82    III,  2 |          Horse, then also the best man is better than the best
 83    III,  2 |    qualification; e.g. if the best man be better than the best
 84    III,  2 |          the best horse, then also Man is better than Horse without
 85    III,  2 |         those we like to do to the man in the street, e.g. just
 86    III,  2 |            so, whereas towards the man in the street the converse
 87    III,  2 |           not more desirable for a man who lacks the necessities
 88    III,  2 |    superfluity" applies whenever a man possesses the necessities
 89    III,  2 |          is more blameworthy for a man not to be vexed.~
 90    III,  3 |            So also that of which a man would rather that it were
 91    III,  3 |            such a character that a man might well desire and object
 92    III,  6 |          evil thing; e.g. if for a man to forget his disgraceful
 93    III,  6 |           e.g. that if the soul of man be immortal, so are other
 94    III,  6 |            only one way; e.g. if a man has asserted that pleasure
 95     IV,  1 |            as (e.g.) an individual man partakes of both "man" and "
 96     IV,  1 |   individual man partakes of both "man" and "animal".~Moreover,
 97     IV,  2 |           for it is possible for a man to bring forward a statement
 98     IV,  3 |            knowingly" and the just man is a man of knowledge: whereas
 99     IV,  3 |   knowingly" and the just man is a man of knowledge: whereas if
100     IV,  4 |           happen to be a soul or a man)-you should look, therefore,
101     IV,  5 |    good-tempered" are applied to a man who is immune from passion,
102     IV,  5 |     self-controlled" describes the man who is exposed to passion
103     IV,  5 |          to it. For when the angry man feels pain, the pain bas
104     IV,  5 |           and at another not be, a man. If, on the other hand,
105     IV,  5 |          hand, any one says that a man who has a conception must
106     IV,  5 |          particular respect: for a man is not an animal in a particular
107     IV,  5 |          for even God and the good man are capable of doing bad
108     IV,  5 |         that even God and the good man possess them; for they are
109     IV,  5 |          be convinced. Moreover, a man who renders an answer in
110     IV,  5 |           one were to admit that a man can pass from being mortal
111     IV,  6 |          does justice and the just man: for one man is called "
112     IV,  6 |          and the just man: for one man is called "more just than
113     IV,  6 |          of essence: for the angry man is both in pain and also
114     IV,  6 |         for any one who says that "man" is an "animal" shows what
115     IV,  6 |          is an "animal" shows what man is better than he who describes
116      V,  1 |             essential property" of man to be "by nature a civilized
117      V,  1 |          belongs to any particular man of walking in the gymnasium.~[
118      V,  1 |         that it is a property of a man, in relation to a horse,
119      V,  1 |            try both to show that a man is not a biped, and also
120      V,  1 |         that it is a property of a man in relation to a horse for
121      V,  1 |            try to show both that a man is not naturally a biped,
122      V,  1 |          knowledge" in the case of man. A "relative" property is
123      V,  1 |             as, of some particular man, that he walks in the market-place.~
124      V,  1 |         and always, is one such as man possesses in comparison
125      V,  1 |          viz. being a biped: for a man is always and in every case
126      V,  1 |             whenever the soul of a man is vicious.~Of "properties"
127      V,  2 |     becomes obscure. Thus (e.g.) a man who has stated that it is
128      V,  2 |       qualification. Thus (e.g.) a man who has said that the "possession
129      V,  2 |     described obscure, because the man who is about to attempt
130      V,  2 |           constructive purposes, a man should see if the term of
131      V,  2 |           Thus (e.g.) seeing that "man" is used in a single sense, "
132      V,  2 |            stated as a property of man.~Next, for destructive purposes,
133      V,  2 |           two ways; one is, when a man repeatedly uses the same
134      V,  2 |        body"); the second is, if a man replaces words by their
135      V,  2 |        knowledge" as a property of man has avoided repeating the
136      V,  2 |         been correctly rendered of man.~Next, for destructive purposes,
137      V,  2 |            rendered. Thus (e.g.) a man who has stated that it is
138      V,  2 |          no purpose. Thus (e.g.) a man who has said that it is
139      V,  2 |    correctly stated. Thus (e.g.) a man who has said that it is
140      V,  3 |            the substance to which "man" belongs as a species" has
141      V,  3 |    correctly stated. Thus (e.g.) a man who has stated that it is
142      V,  3 |            rendered. Thus (e.g.) a man who has stated that it is
143      V,  3 |            be clear. Thus (e.g.) a man who has stated that it is
144      V,  3 |    correctly stated. Thus (e.g.) a man who has stated that it is
145      V,  3 |             In the second place, a man who omits to provide definitely
146      V,  3 |           criticism. Thus (e.g.) a man who has stated it as the
147      V,  3 |           property of a particular man "to be sitting with a particular
148      V,  3 |          sitting with a particular man", states the property of
149      V,  3 |    correctly stated. Thus (e.g.) a man who has said that it is
150      V,  3 |           property of a particular man "to be walking now", has
151      V,  3 |    correctly stated. Thus (e.g.) a man who has stated that it is
152      V,  3 |         its essence. Thus (e.g.) a man who has said that it is
153      V,  3 |         that it is the property of man to be "a walking, biped
154      V,  3 |         has rendered a property of man so as to signify his essence,
155      V,  3 |             and so the property of man could not have been correctly
156      V,  3 |           that it is a property of man to be a "naturally civilized
157      V,  3 |             and so the property of man’ would in this respect have
158      V,  3 |            rendered. Thus (e.g.) a man who has said that it is
159      V,  3 |          other hand, see whether a man first places within its
160      V,  3 |       stated that is a property of man to be an "animal capable
161      V,  3 |            and so the property of "man" would in this respect have
162      V,  4 |           not be a property of the man of science that he is not
163      V,  4 |        knowledge" is true of every man, and true of him qua man,
164      V,  4 |           man, and true of him qua man, it would be a property
165      V,  4 |          it would be a property of man to be "an animal capable
166      V,  4 |             is true of God, while "man" is not predicated of God,
167      V,  4 |         could not be a property of man. For constructive purposes,
168      V,  4 |           two feet" is property of man has rendered the property
169      V,  4 |        could not be a property of "man". For constructive purposes,
170      V,  4 |        posterior to the attribute "man", "walking through the market-place"
171      V,  4 |        could not be a property of "man" either never, or not always.
172      V,  4 | simultaneously with the attribute "man", and is neither differentia
173      V,  4 |            would be a property of "man".~Next, for destructive
174      V,  4 |          is called a property of a man, in so far as he is a man, "
175      V,  4 |          man, in so far as he is a man, "to have a tripartite soul",
176      V,  4 |          Thus (e.g.) inasmuch as a man and a horse are the same
177      V,  4 |       could not be a property of a man to move by his own initiative;
178      V,  4 |          since it is a property of man to be a "walking biped,"
179      V,  4 |         attribute that belongs to "man" will belong also to "white
180      V,  4 |         will belong also to "white man", if there be a white man,
181      V,  4 |          man", if there be a white man, and one that belongs to "
182      V,  4 |         one that belongs to "white man" will belong also to "man".
183      V,  4 |          man" will belong also to "man". One might, then, bring
184      V,  4 |         saying, for example, that "man" is one thing, and white
185      V,  4 |            is one thing, and white man’ another, and moreover by
186      V,  4 |           not the same thing for a man to be a man and for a white
187      V,  4 |            thing for a man to be a man and for a white man to be
188      V,  4 |           be a man and for a white man to be a white man. Moreover,
189      V,  4 |            white man to be a white man. Moreover, you should take
190      V,  4 |        that the description of the man of science is wrong: one
191      V,  5 |          is upset. Thus (e.g.) the man who has said that "biped"
192      V,  5 |            biped" is a property of man intends to render the attribute
193      V,  5 |         could not be a property of man: for not every man is possessed
194      V,  5 |     property of man: for not every man is possessed of two feet.
195      V,  5 |          renders as a property of "man" the phrase "an animal capable
196      V,  5 |            not to be a property of man.~Moreover, as regards all
197      V,  5 |             as "biped" belongs to "man", or actually, as "having
198      V,  5 |            belongs to a particular man, or specifically, as "consisting
199      V,  5 |          well have sensation, e.g. man, but they have it because
200      V,  5 |          as (e.g.) it belongs to a man to have two feet: so too
201      V,  5 |           what it now is, e.g. the man’s possession of four fingers.
202      V,  5 |           fire". Sometimes, too, a man may even add the word "specifically",
203      V,  5 |            consist of like parts a man may have his eye on the
204      V,  5 |        referring to the whole: the man who has said that it is
205      V,  5 |         referring to the part: the man who has stated that it is
206      V,  6 |      animal" is not a property of "man", neither could "not-animal"
207      V,  6 |          animal" be a property of "man". For constructive purposes,
208      V,  6 |            biped" is a property of man, it would also be any one’
209      V,  6 |           any one’s property "as a man" to be described "as a walking
210      V,  7 |           it is not a property of "man" to be an animal, neither
211      V,  7 |           a property of becoming a man to become an animal; nor
212      V,  7 |            of the destruction of a man. In the same way one should
213      V,  7 |    inasmuch as it is a property of man to be a mortal, it would
214      V,  7 |           a property of becoming a man to become a mortal, and
215      V,  7 |            of the destruction of a man. In the same way one should
216      V,  7 |       belong to "man-himself" qua "man", but qua "idea", it could
217      V,  7 |        could not be a property of "man" to be motionless. For constructive
218      V,  8 |    virtuous" is not a property of "man", neither could "more virtuous"
219      V,  8 |         animal" than "knowing" of "man", and "perceiving" is not
220      V,  8 |        could not be a property of "man". For constructive purposes,
221      V,  8 |         likely to be a property of man than "to live" of an animal,
222      V,  8 |            and it is a property of man to be naturally civilized,
223      V,  8 |           is as much a property of man as "hearing", and "seeing"
224      V,  8 |       seeing" is not a property of man, "hearing" could not be
225      V,  8 |         could not be a property of man. For constructive purposes,
226      V,  8 |      respect have been property of man has not rendered the property
227     VI,  1 |     applied (for the definition of Man ought to be true of every
228     VI,  1 |          ought to be true of every man); or (2) that though the
229     VI,  2 |       literal sense. So then, if a man says that the law is literally
230     VI,  3 |         Thus, in the definition of man, the addition "capable of
231     VI,  3 |            consider this instance:-Man is a biped’: therefore,
232     VI,  3 |     therefore, what is the same as man is a biped: but "a walking
233     VI,  3 |       biped animal" is the same as man, and therefore walking biped
234     VI,  4 |                 4~Whether, then, a man defines a thing correctly
235     VI,  4 |    accordingly, it is clear that a man who does not define through
236     VI,  4 |           any one who knows what a man is knows also what "animal"
237     VI,  4 |           this, that, or the other man, are really and truly definitions,
238     VI,  5 |              or the definition of "man", supposing any one to give
239     VI,  5 |           disease. Here, then, the man who renders medicine as
240     VI,  5 |         its nearest genus; for the man who puts it into the nearest
241     VI,  5 |          well: in saying "plant" a man does not specify "a tree".~
242     VI,  6 |       those of the genus. For if a man has not defined the object
243     VI,  6 |            e.g.) is predicated of "man" or "ox" or other walking
244     VI,  6 |        species: if, for instance, "man" be predicated, the differentia
245     VI,  6 |        walking", there will be no "man". In fact, we may lay down
246     VI,  6 |           its essence. If, then, a man has rendered any differentia
247     VI,  6 |       would be used by the prudent man, acting as such, and by
248     VI,  6 |          wisdom" as the virtue of "man" or of the "soul," rather
249     VI,  6 |       virtue of this that both the man and his soul are said to
250     VI,  7 |         just" describes rather the man who chooses, than the man
251     VI,  7 |          man who chooses, than the man who is able to distribute
252     VI,  7 |            then also the most just man would be the man with the
253     VI,  7 |         most just man would be the man with the most ability to
254     VI,  8 |         striving for which makes a man ambitious: for all men strive
255     VI,  8 |            to define the ambitious man as him who strives for honour,
256     VI,  8 |           in defining the covetous man the quantity of money he
257     VI,  8 |            case of the incontinent man the quality of the pleasures,
258     VI,  8 |          stated. For it is not the man who gives way to any sort
259     VI,  9 |         beneficial, then, too, the man who is pleased is benefited.
260     VI,  9 |           in defining knowledge, a man in a sense defines ignorance
261     VI,  9 |       privation of it. Moreover, a man who so defines is bound
262     VI,  9 |      formed, placing it (e.g.) in "man" or in "the soul", and not
263     VI,  10|            Idea (e.g. the absolute Man) is not mortal, so that
264     VI,  10|           quite well happen that a man may see the ambiguous character
265     VI,  10|   admission has been made, and the man asserts that what is really
266     VI,  10|           one may retort to such a man that though in some things
267     VI,  11|        pellucid mortal" for "white man": for it is no definition,
268     VI,  11|        differentia. If, however, a man is substituting for a term
269     VI,  13|     whether in defining anything a man has defined it as an "A
270     VI,  13|         type just described; for a man who defines in this way
271     VI,  13|        they are put together.~If a man has defined an object as "
272     VI,  13|           medical treatment (for a man may exhibit both daring
273    VII,  1 |         courage, then too the just man is the same as the brave
274    VII,  1 |           is the same as the brave man, and "justly" is the same
275    VII,  1 |          it is not the case that a man desires intercourse more
276    VII,  4 |         before.’ Moreover see if a man has used a term metaphorically,
277    VII,  5 |          for in stating accident a man does not add how the predicate
278   VIII,  1 |           the philosopher, and the man who is investigating by
279   VIII,  1 | proposition. Speaking generally, a man who desires to get information
280   VIII,  1 |           admission that the angry man desires vengeance on account
281   VIII,  1 |    objection, e.g. that the "angry man" does not desire vengeance,
282   VIII,  2 |             thus they argue that a man can very well have a colour
283   VIII,  2 |           refuse to admit that the man who has lost his knowledge
284   VIII,  2 |            has been withdrawn, the man is more likely to admit
285   VIII,  2 |        question; if it be, and the man shakes his head, it looks
286   VIII,  2 |       refuted: when, then, the one man merely asks it as a question
287   VIII,  2 |          understood, e.g. "What is man?" or "How many meanings
288   VIII,  2 |      perhaps fair to ask the other man how many meanings of "the
289   VIII,  3 |          admitted or not: for if a man is going to refuse to admit
290   VIII,  5 |          type as well. Now since a man who reasons correctly demonstrates
291   VIII,  5 |        being to speak as would the man who stated the position.~
292   VIII,  8 |            ill-temper. If, then, a man refuses to grant the universal
293   VIII,  8 |           these views. If, then, a man refuses to admit the proposition
294   VIII,  10|         would be clear whether the man makes his objection with
295   VIII,  10|      possible ways of preventing a man from working his argument
296   VIII,  11|            is possible for a given man to believe what is not the
297   VIII,  11|         said. The principle that a man who hinders the common business
298   VIII,  11|          some harder, so that if a man brings people to accept
299   VIII,  11|          fault in reasoning when a man shows something through
300   VIII,  13|            to have shown. Again, a man begs the question if he
301   VIII,  13|          Again, fifthly, suppose a man begs the contrary of the
302   VIII,  14|       these habits too will make a man readier in reasoning, because
303   VIII,  14|          reasoning against a young man, in deductive against an
304   VIII,  14|         one, nor practise upon the man in the street: for there