Authors/Aristotle/metaphysics/l5/c9

Chapter 9 The same

Greek	Latin	English
ταὐτὰ λέγεται τὰ μὲν κατὰ συμβεβηκός, οἷον τὸ λευκὸν καὶ τὸ μουσικὸν τὸ αὐτὸ ὅτι τῷ αὐτῷ συμβέβηκε, καὶ ἄνθρωπος καὶ μουσικὸν ὅτι θάτερον θατέρῳ συμβέβηκεν, [30] τὸ δὲ μουσικὸν ἄνθρωπος ὅτι τῷ ἀνθρώπῳ συμβέβηκεν: ἑκατέρῳ δὲ τοῦτο καὶ τούτῳ ἑκάτερον ἐκείνων, καὶ γὰρ τῷ ἀνθρώπῳ τῷ μουσικῷ καὶ ὁ ἄνθρωπος καὶ τὸ μουσικὸν ταὐτὸ λέγεται, καὶ τούτοις ἐκεῖνο (διὸ καὶ πάντα ταῦτα καθόλου οὐ λέγεται: οὐ γὰρ ἀληθὲς εἰπεῖν ὅτι πᾶς ἄνθρωπος ταὐτὸ [35] καὶ τὸ μουσικόν: τὰ γὰρ καθόλου καθ᾽ αὑτὰ ὑπάρχει, τὰ δὲ συμβεβηκότα οὐ καθ᾽ αὑτά: [1018α] [1] ἀλλ᾽ ἐπὶ τῶν καθ᾽ ἕκαστα ἁπλῶς λέγεται: ταὐτὸ γὰρ δοκεῖ Σωκράτης καὶ Σωκράτης εἶναι μουσικός: τὸ δὲ Σωκράτης οὐκ ἐπὶ πολλῶν, διὸ οὐ πᾶς Σωκράτης λέγεται ὥσπερ πᾶς ἄνθρωπος): καὶ τὰ μὲν οὕτως [5] λέγεται ταὐτά,	Eadem vero dicuntur haec quidem secundum accidens, ut album et musicum idem quia eidem accidunt, et homo et ↵ musicum quia alterum alteri accidit, musicum autem homo quia musicum homini accidit; utrique autem hoc et horum utrumque illi, et enim homini musico et homo et musicum idem dicitur, et hiis illud. Quapropter et omnia haec universaliter non dicuntur; non enim est verum dicere quia omnis homo idem ↵ et musicum (nam universalia secundum se existunt, accidentia autem non secundum se); sed in singularibus simpliciter dicuntur. Idem enim videtur Socrates et Socrates esse musicus; nam Socrates non in multis, propter quod non ‘omnis Socrates’ diciƿtur quemadmodum ‘omnis homo'	Chapter 9. The same means (1) that which is the same in an accidental sense, e.g. the pale and the musical are the same because they are accidents of the same thing, and a man and musical because the one is an accident of the other; and the musical is a man because it is an accident of the man. (The complex entity is the same as either of the simple ones and each of these is the same as it; for both the man and the musical are said to be the same as the musical man , and this the same as they.) This is why all of these statements are made not universally; for it is not true to say that every man is the same as the musical (for universal attributes belong to things in virtue of [18a] their own nature, but accidents do not belong to them in virtue of their own nature); but of the individuals the statements are made without qualification. For Socrates and musical Socrates are thought to be the same; but Socrates is not predicable of more than one subject, and therefore we do not say every Socrates as we say every man .
τὰ δὲ καθ᾽ αὑτὰ ὁσαχῶσπερ καὶ τὸ ἕν: καὶ γὰρ ὧν ἡ ὕλη μία ἢ εἴδει ἢ ἀριθμῷ ταὐτὰ λέγεται καὶ ὧν ἡ οὐσία μία, ὥστε φανερὸν ὅτι ἡ ταυτότης ἑνότης τίς ἐστιν ἢ πλειόνων τοῦ εἶναι ἢ ὅταν χρῆται ὡς πλείοσιν, οἷον ὅταν λέγῃ αὐτὸ αὑτῷ ταὐτόν: ὡς δυσὶ γὰρ χρῆται αὐτῷ.	et haec quidem sic dicuntur ↵ eadem. Alia vero secundum se quaecumque quemadmodum et unum; et enim quorum materia una aut specie aut numero eadem dicuntur, et quorum substantia una. Quare palam quia ydemptitas unitas quaedam est aut plurium essendi * aut quando utitur ut pluribus, veluti quando dixerit ipsum ipsi idem; nam ut duobus utitur eodem.	Some things are said to be the same in this sense, others (2) are the same by their own nature, in as many senses as that which is one by its own nature is so; for both the things whose matter is one either in kind or in number, and those whose essence is one, are said to be the same. Clearly, therefore, sameness is a unity of the being either of more than one thing or of one thing when it is treated as more than one, ie. when we say a thing is the same as itself; for we treat it as two.
ἕτερα [10] δὲ λέγεται ὧν ἢ τὰ εἴδη πλείω ἢ ἡ ὕλη ἢ ὁ λόγος τῆς οὐσίας: καὶ ὅλως ἀντικειμένως τῷ ταὐτῷ λέγεται τὸ ἕτερον.	Diversa vero dicuntur quorum aut species sunt plures aut ↵ materia aut ratio substantiae; et omnino opposite eidem dicitur diversum.	Things are called other if either their kinds or their matters or the definitions of their essence are more than one; and in general other has meanings opposite to those of the same .
διάφορα δὲ λέγεται ὅς᾽ ἕτερά ἐστι τὸ αὐτό τι ὄντα, μὴ μόνον ἀριθμῷ ἀλλ᾽ ἢ εἴδει ἢ γένει ἢ ἀναλογίᾳ: ἔτι ὧν ἕτερον τὸ γένος, καὶ τὰ ἐναντία, καὶ ὅσα ἔχει ἐν τῇ οὐσίᾳ [15] τὴν ἑτερότητα.	Differentia vero dicuntur quaecumque diversa sunt idem aliquid entia, et non solum numero sed aut specie aut genere aut proportione. Amplius quorum diversum genus, et contraria, et quaecumque habent in substantia diversitatem.	Different is applied (1) to those things which though other are the same in some respect, only not in number but either in species or in genus or by analogy; (2) to those whose genus is other, and to contraries, and to an things that have their otherness in their essence.
ὅμοια λέγεται τά τε πάντῃ ταὐτὸ πεπονθότα, καὶ τὰ πλείω ταὐτὰ πεπονθότα ἢ ἕτερα, καὶ ὧν ἡ ποιότης μία:	↵ Similia dicuntur quae idem * passa, et plura idem passa aut diversa, et quorum qualitas una;	Those things are called like which have the same attributes in every respect, and those which have more attributes the same than different, and those whose quality is one;
καὶ καθ᾽ ὅσα ἀλλοιοῦσθαι ἐνδέχεται τῶν ἐναντίων, τούτων τὸ πλείω ἔχον ἢ κυριώτερα ὅμοιον τούτῳ. ἀντικειμένως δὲ τοῖς ὁμοίοις τὰ ἀνόμοια. [20]	et secundum quaecumque alterari contingit contrariorum, horum quod plura habet aut magis propria huic est simile. Opposite vero similibus dissimilia.	and that which shares with another thing the greater number or the more important of the attributes (each of them one of two contraries) in respect of which things are capable of altering, is like that other thing. The senses of unlike are opposite to those of like .