Return to Aristotle, Categories
1. Evil is necessarily contrary to good; and this is manifest from an induction of particulars. Thus, disease is contrary to health, injustice to justice, and fortitude to timidity. And in a similar manner in other things.
2. But to evil, sometimes good is contrary, and sometimes evil. For to indigence, which is an evil, excess is the contrary, which is also an evil. In similar manner mediocrity, which is contrary to either of these, is good. And this, indeed, may be seen in a few things; but in most the contrary to evil is always good.
3. Again, of contraries it is not necessary if the one is, that the other should also be; for all persons being well, there will be health indeed, but not disease. And in like manner, all things being white, there will be whiteness indeed, but not blackness.
4. Farther still, if to Socrates is well, Socrates is ill is contrary; and it is not possible that both can be inherent in the same thing; it cannot be possible, that one of the contraries existing, the other also exists. For that Socrates is well existing, that Socrates is ill will not exist.
5. But it is evident that contraries are naturally adapted to subsist about the same thing, either in speech or Genus. For disease and health are naturally adapted to subsist in the body of an animal; but whiteness and blackness are simply in body; and justice and injustice are in the soul of man.
6. It is necessary, however, that all contraries, should either be in the same Genus, or in contrary Genera, or should be Genera themselves. For white and black are in the same Genus; since colour is the Genus of them. But justice and injustice are in contrary Genera; for of the one virtue is the Genus, but of the other vice. And good and evil are not in a Genus, but are themselves the Genera of certain things.
Return to Aristotle, Categories
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