Seite - 109 - in The Complete Aristotle

alike are convertible in relation to A, so that B belongs to no A and C to some A. A therefore is middle term. But when A belongs to all B, and not to some C, resolution will not be possible: for neither of the premisses is universal after conversion. Syllogisms in the third figure can be resolved into the middle figure, whenever the negative statement is universal, e.g. if A belongs to no C, and B to some or all C. For C then will belong to no A and to some B. But if the negative statement is particular, no resolution will be possible: for the particular negative does not admit of conversion. It is clear then that the same syllogisms cannot be resolved in these figures which could not be resolved into the first figure, and that when syllogisms are reduced to the first figure these alone are confirmed by reduction to what is impossible. It is clear from what we have said how we ought to reduce syllogisms, and that the figures may be resolved into one another. 46 In establishing or refuting, it makes some difference whether we suppose the expressions ‘not to be this’ and ‘to be not-this’ are identical or different in meaning, e.g. ‘not to be white’ and ‘to be not-white’. For they do not mean the same thing, nor is ‘to be not-white’ the negation of ‘to be white’, but ‘not to be white’. The reason for this is as follows. The relation of ‘he can walk’ to ‘he can not-walk’ is similar to the relation of ‘it is white’ to ‘it is not-white’; so is that of ‘he knows what is good’ to ‘he knows what is not-good’. For there is no difference between the expressions ‘he knows what is good’ and ‘he is knowing what is good’, or ‘he can walk’ and ‘he is able to walk’: therefore there is no difference between their contraries ‘he cannot walk’-’he is not able to walk’. If then ‘he is not able to walk’ means the same as ‘he is able not to walk’, capacity to walk and incapacity to walk will belong at the same time to the same person (for the same man can both walk and not-walk, and is possessed of knowledge of what is good and of what is not-good), but an affirmation and a denial which are opposed to one another do not belong at the same time to the same thing. As then ‘not to know what is good’ is not the same as ‘to know what is not good’, so ‘to be not-good’ is not the same as ‘not to be good’. For when two pairs correspond, if the one pair are different from one another, the other pair also must be different. Nor is ‘to be not- equal’ the same as ‘not to be equal’: for there is something underlying the one, viz. that which is not-equal, and this is the unequal, but there is nothing underlying the other. Wherefore not everything is either equal or unequal, but 109