[58] Topic. I. xv. p. 107, a. 36-b. 3.
[59] Ibid. b. 8.
[60] Ibid. b. 13-18: ἔτι εἰ μὴ συμβλητὰ κατὰ τὸ μᾶλλον ἢ ὁμοίως, — τὸ γὰρ συνώνυμον πᾶν συμβλητόν.
[61] Ibid. b. 19-26.
[62] Ibid. b. 27-37.
3. Aristotle has thus indicated, at considerable length, the points to be looked for when we are examining whether a term is univocal or equivocal. He is more concise when he touches on the last two out of the four helps (ὄργανα) enumerated for supplying syllogisms when needed, — viz. the study of Differences and of Resemblances. In regard to the study of Differences, standing third, while he remarks that, where these are wide and numerous, they are sure without any precept to excite our attention, he advises that we should study the differences of subjects that are nearly allied, — those within the same genus, or comprehended in genera not much removed from one another, such as, the distinction between sensible perception and science. But he goes into no detail.[63]
[63] Ibid. xvi. p. 107, b. 39.
4. In regard to the study of Resemblances, he inverts the above precept, and directs us to note especially the points of resemblance between subjects of great apparent difference.[64] We must examine what is the quality common to all species of the same genus — man, horse, dog, &c.; for it is in this that they are similar. We may also compare different genera with each other, in respect to the analogies that are to be found in each: e.g., as science is to the cognizable, so is perception to the perceivable; as sight is in the eye, so is intellection in the soul; as γαλήνη is in the sea, so is νηνεμία in the air.[65]
[64] Ibid. xvii. p. 108, a. 12: μάλιστα δ’ ἐν τοῖς πολὺ διεστῶσι γυμνάζεσθαι δεῖ· ῥᾷον γὰρ ἐπὶ τῶν λοιπῶν δυνησόμεθα τὰ ὅμοια συνορᾶν.
[65] Topic. I. xvii. p. 108, a. 7.