[183] Topic. IV. iv. p. 125, b. 6: οἷον εἰ τὴν μνήμην μονὴν ἐπιστήμης εἶπεν. πᾶσα γὰρ μονὴ ἐν τῷ μένοντι καὶ περὶ ἐκεῖνο, ὥστε καὶ ἡ τῆς ἐπιστήμης μονὴ ἐν τῇ ἐπιστήμῃ. ἡ μνήμη ἄρα ἐν τῇ ἐπιστήμῃ, ἐπειδὴ μονὴ τῆς ἐπιστήμης ἐστίν. τοῦτο δ’ οὐκ ἐνδέχεται· μνήμη γὰρ πᾶσα ἐν ψυχῇ. A definition similar to this is found in the Kratylus of Plato, p. 437, B.: ἔπειτα δὲ ἡ μνήμη παντί που μηνύει ὅτι μονή ἐστιν ἐν τῇ ψυχῇ, ἀλλ’ οὐ φορά.
[184] Ibid. v. p. 125, b. 15-19. οἷον τὴν αἴσθησιν κίνησιν διὰ σώματος· ἡ μὲν γὰρ αἴσθησις ἕξις, ἡ δὲ κίνησις ἐνέργεια. This, too, seems to allude to Plato’s explanation of αἴσθησις in the Timæus, pp. 43, C, 64, B; compare also the Platonic or pseudo-Platonic Definitiones, p. 414, C.
[185] Topic. IV. v. p. 125, b. 20-27.
[186] Waitz, in his notes (p. 478), says that Aristotle is here in the wrong. But I do not agree with Waitz. Aristotle considers πίστις to be an accidental accompaniment of ὑπόληψις, not a species thereof. It may be present or absent without determining any new specific name to ὑπόληψις, which term has reference only to the intellectual or conceptive part of the mental supposition. At least there seems to be nothing contradictory or erroneous in what Aristotle here says, though he does not adhere everywhere to this restricted meaning of ὑπόληψις
[187] Topic. IV. v. p. 125, b. 28-p. 126, a. 2.
You will farther examine whether the predicate of the thesis be of a nature to inhere in the same substance as the subject. If it be not, it cannot be truly predicated thereof, either as genus or even as accident. White (species) and colour (genus) are of a nature to inhere or belong to the same substance. But, if the thesis declares that shame is a species of fear, or that anger is a species of pain, you may impugn it on the ground that shame belongs to the reasoning element in man, fear to the courageous or energetic element; and that pain belongs to the appetitive element, anger to the courageous. This proves that fear can neither be the genus nor the accident of shame; that pain can neither be the genus nor the accident of anger.[188]
[188] Ibid. p. 126, a. 3-16. Compare V. iv. p. 133, a. 31. Aristotle appears here to recognize the Platonic doctrine as laid down in the Republic and Timæus, asserting either three distinct parts of the soul, or, rather, three distinct souls. In the treatise De Animâ (III. ix. p. 432, a. 25; I. v. p. 411, b. 25), he dissents from and impugns this same doctrine.
Suppose the thesis declares that animal is a species under the genus visibile or percepibile. You may oppose it by pointing out that animal is only visibile secundum quid, or partially; that is, only so far as regards body, not as regards mind. But the species always partakes of its genus wholly, not partially or secundum quid; thus, man is not partially animal, but wholly or essentially animal. If what is predicated as the genus be not thus essentially partaken, it cannot be a true genus; hence neither visibile nor percepibile is a true genus of animal.[189]
[189] Topic. IV. v. p. 126, a. 17-25.
Sometimes what is predicated as the genus is, when compared to its species, only as a part to the whole; which is never the case with a true genus. Some refer animal to the genus living body; but body is only part of the whole animal, and therefore cannot be the true genus thereof.[190] Sometimes a species which is blameworthy and hateful, or a species which is praiseworthy and eligible, may be referred to the power or capacity from which it springs, as genus; thus, the thief, a blameworthy and hateful character, may be referred to the predicate — capable of stealing another man’s property. But this, though true as a predicate, is not the true genus; for the honest man is also capable of so acting, but he is distinguished from the thief by not acting so, nor having the disposition so to act. All power and capacity is eligible; if the above were the true genus of thief, it would be a case in which power and capacity is blameworthy and hateful. Neither, on the other hand, can any thing in its own nature praiseworthy and eligible, be referred to power and capacity as its genus; for all power and capacity is praiseworthy and eligible not in itself or its own nature, but by reason of something else, namely, its realizable consequences.[191]