THE FOUR OTHER CATEGORIES DO NOT TOGETHER FORM QUALITY.
15. However, how do four of these genera complete being, without nevertheless constituting the suchness (or, quality) of being? for they do not form a "certain being." The primary Essence has already been mentioned; and it has been shown that neither movement, difference, nor identity are anything else. Movement, evidently, does not introduce any quality in essence; nevertheless it will be wise to study the question a little more definitely. If movement be the actualization of being, if essence, and in general all that is in the front rank be essentially an actualization, movement cannot be considered as an accident. As it is, however, the actualization of the essence which is in actualization, it can no longer be called a simple complement of "being," for it is "being" itself. Neither must it be ranked amidst things posterior to "being," nor amidst the qualities; it is contemporaneous with "being," for you must not suppose that essence existed first, and then moved itself (these being contemporaneous events). It is likewise with stability; for one cannot say that essence existed first, and then later became stable. Neither are identity or difference any more posterior to essence; essence was not first unitary, and then later manifold; but by its essence it is one manifold. So far as it is manifold, it implies difference; while so far as it is a manifold unity, it implies identity. These categories, therefore, suffice to constitute "being." When one descends from the intelligible world to inferior things, he meets other elements which indeed no longer constitute absolute "being," but only a "certain being," that possesses some particular quantity or quality; these are indeed genera, but genera inferior to the primary genera.