Volume 1 · p. 84
Chapter II. On the manifestation of the modes of difference and of the parts of the division already introduced.
CAPUT II.
De manifestatione modorum differentiae et partium divisionis praeinductae.
Ad manifestationem autem omnium eorum quae de differentiae modis dicta sunt, rursum inchoandum est a partibus praeinductae divisionis, ut omnes partes, tum per effectum, tum per causas, tum etiam per sibi convenientia manifestentur, ut sic melius intelligatur hoc quod dicendum est de differentia magis propria: hanc enim quaerimus secundum intentionem propositam. A superioribus igitur iterum inchoantes dicimus, quod differentiarum quidem aliae sunt separabiles, aliae vero sunt non separabiles. Sed hic dicamus differentias formas esse essentiales vel accidentales, a quibus sumuntur differentiae, et quae sunt causae differentiarum. Moveri enim et quiescere, et hujusmodi cito et facile separabilia sunt: cum tamen multa ad invicem comparata differant illis: id enim quod movetur, differt ab eo quod non movetur, et id quod quiescit, differt ab eo quod non quiescit. Sanum autem esse et aegrum sunt accidentia non cito separabilia, et tamen separabilia: et his differt sanum a non sano, et aegrum a non aegro. Separabilia igitur sunt quaecumque per aliquam causam subjectum derelinquunt facile vel non facile, ut sunt ea quae dicta sunt, et quae his proxima per similitudinem sunt, et sunt separabilia. At vero aquilum e converso et simum esse, quae sunt accidentia nasi causam stantem et manentem in naso habentia. Simitas enim ex nasi curvatione et medii nasi depressione causatur: aquilum vero ex retorsione anterioris partis nasi super labium superius causatur, quando medium nasi elevatur, et cartilago nasi anterius ad modum rostri aquilae ad superius labium recurvatur. Hae autem causae cum sint de nasi compositione, stantes et manentes sunt in naso. Et ideo accidentia ex talibus figuris causata, inseparabilia sunt, quia stante causa quae est per se causa, stabit effectus. Similiter in qualitate essentiali a qua sumitur differentia, inseparabilia sunt, ut rationale et irrationale, qui sunt actus et formae perficientes et determinantes potentiam generis: et ideo causam habent inseparabilitatis tali actu talem potentiam determinandi. Tales igitur et tali de causa sunt differentiae separabiles et inseparabiles.
Inseparabilium autem differentiarum duo sunt modi: quaedam enim earum sunt ex his sumptae, quae sunt per se de ipsius rei, quae differre dicitur, essentiali constitutione. Aliae vero inseparabilium differentiarum sunt per accidens, ita scilicet quod id a quo sumitur differentia, non
CHAPTER II.
On the manifestation of the modes of difference and of the parts of the division already introduced.
But for the manifestation of all those things which have been said concerning the modes of difference, one must again begin from the parts of the division already introduced, so that all the parts may be manifested, both through effect, and through causes, and also through things fitting to them, so that in this way what must be said concerning the more proper difference may be better understood; for this is what we are seeking according to the proposed intention. Therefore, beginning again from the higher things, we say that of differences some are separable, but others are non-separable. But here let us say that differences are essential or accidental forms, from which differences are taken, and which are the causes of differences. For to be moved and to be at rest, and things of this sort, are quickly and easily separable; nevertheless many things compared to one another differ by them. For that which is moved differs from that which is not moved, and that which is at rest differs from that which is not at rest. But to be healthy and ill are accidents not quickly separable, and nevertheless separable; and by these the healthy differs from the not healthy, and the ill from the not ill. Therefore separable things are whatever through some cause leave the subject easily or not easily, as are those things which have been said and those which are near to them by similarity, and they are separable. But on the contrary to be aquiline and to be snub, which are accidents of the nose, have a cause standing and remaining in the nose. For snubness is caused from the curvature of the nose and the depression of the middle of the nose; but the aquiline is caused from the bending back of the anterior part of the nose over the upper lip, when the middle of the nose is elevated and the cartilage of the nose in front is recurved toward the upper lip in the manner of an eagle's beak. But since these causes are of the composition of the nose, they are standing and remaining in the nose. And therefore accidents caused from such figures are inseparable, because when the cause which is the per se cause stands, the effect will stand. Similarly, in the essential quality from which difference is taken, they are inseparable, as rational and irrational, which are acts and forms perfecting and determining the potency of the genus; and therefore they have the cause of inseparability in such an act's determining such a potency. Therefore differences are separable and inseparable in such ways and from such a cause.
But of inseparable differences there are two modes: for some of them are taken from those things which are per se of the essential constitution of the very thing which is said to differ. But others of inseparable differences are by accident, namely in such a way that that from which the difference is taken is not
If a page does not appear, its photograph has not been uploaded yet.