[333] Topic. VI. xiii. p. 150, a. 30-b. 13.
[334] Ibid. b. 14-26. ἔτι εἰ μὴ εἴρηκε τὸν τρόπον τῆς συνθέσεως· &c.
c. Lastly, suppose the definition to declare that the definiend is A along with B. You will note, first, that this third head must be identical either with the first or with the second (e.g., honey with water means either honey and water, or the compound of honey with water); it will therefore be open to impeachment on one or other of the above-named grounds of objection, according as the respondent may admit.[335] You may also distinguish all the different senses in which one thing may be said to be with another (e.g., when the two are in the same recipient, justice and courage together in the soul; or in the same place; or in the same time), and you may be able to show that in none of these senses can the two parts of the definition be truly said to be one along with the other.[336] Or, if it be true that these two parts are co-existent in time, you may enquire whether they are not affirmed with relation to different correlates. E.g., The definition of courage may be tendered thus: Courage is daring along with right intelligence; upon which you may remark that daring may have reference to an act of spoliation, and that right intelligence may have reference to the preservation of health. Now a man who has both daring and right intelligence in these senses, cannot be termed courageous, and thus you will have an argument against the definition. And, even if they be affirmed with reference to the same correlate (e.g., the duties of a physician), a man who has both daring and right intelligence in reference to these duties will hardly be styled courageous; the term courage must be so defined as to have reference to its appropriate end; e.g., the dangers of war, or any still more public-spirited end.[337] Another mistake may, perhaps, be committed in this same sort of definition — A along with B; as when, for example, the definition tendered of anger is — pain along with the belief of being treated with contempt. What the definer really intends here is, that the pain arises from the belief of being treated with contempt. But this is not expressed by the terms of his definition, in any one of their admissible meanings.[338]
[335] Ibid. b. 27-32. ὥστ’ ἐὰν ὁποτερῳοῦν τῶν εἰρημένων ταὐτὸν ὁμολογήσῃ εἶναι τὸ τόδε μετὰ τοῦδε, ταὐτὰ ἁρμόσει λέγειν ἅπερ πρὸς ἑκάτερον τούτων ἔμπροσθεν εἴρηται.
[336] Ibid. b. 32-39. ἢ ὡς ἔν τινι ταὐτῷ δεκτικῷ, &c.
[337] Topic. VI. xiii. p. 151, a. 1-13. οὔτε γὰρ πρὸς ἕτερον αὐτων ἑκάτερον δεῖ λέγεσθαι οὔτε πρὸς ταὐτὸν τὸ τυχόν, ἀλλὰ πρὸς τὸ τῆς ἀνδρείας τέλος, οἷον πρὸς τοὺς πολεμικοὺς κινδύνους ἢ εἴ τι μᾶλλον τούτου τέλος.
[338] Ibid. a. 14-19.
34. Perhaps the definition, while including two or more distinct parts, may be tendered in this form: The definiend is the composition of A and B; e.g., animal is the composition of soul and body. You will first note that the definer has not declared what sort of composition. There is a great difference between one mode of composition and another; the mode must be specialized. Both flesh and bone may be defined — a composition of fire, earth, and water; but one mode of composition makes flesh, another makes bone, out of these same elements. You may also take the farther objection that to define a compound as composition is erroneous; the two are essentially disparate, one of them being abstract, the other concrete.[339]
[339] Ibid. a. 20-31.
35. If the definiend be in its nature capable of receiving two contrary attributes, and if the respondent define it by one or other of them, you have an argument against him. If one of them is admissible, the other must be equally so; and upon this supposition there would be two distinct definitions of the same subject; which has been already declared impossible. Thus, it is wrong to define the soul as a substance which is recipient of knowledge; the soul is also recipient of ignorance.[340]