Seite - 401 - in The Complete Aristotle

any that may apply specially to his view: the answer to him being that ‘this is not true’ and ‘that does not follow’. His assumption that one is used in a single sense only is false, because it is used in several. His conclusion does not follow, because if we take only white things, and if ‘white’ has a single meaning, none the less what is white will be many and not one. For what is white will not be one either in the sense that it is continuous or in the sense that it must be defined in only one way. ‘Whiteness’ will be different from ‘what has whiteness’. Nor does this mean that there is anything that can exist separately, over and above what is white. For ‘whiteness’ and ‘that which is white’ differ in definition, not in the sense that they are things which can exist apart from each other. But Parmenides had not come in sight of this distinction. It is necessary for him, then, to assume not only that ‘being’ has the same meaning, of whatever it is predicated, but further that it means (1) what just is and (2) what is just one. It must be so, for (1) an attribute is predicated of some subject, so that the subject to which ‘being’ is attributed will not be, as it is something different from ‘being’. Something, therefore, which is not will be. Hence ‘substance’ will not be a predicate of anything else. For the subject cannot be a being, unless ‘being’ means several things, in such a way that each is something. But ex hypothesi ‘being’ means only one thing. If, then, ‘substance’ is not attributed to anything, but other things are attributed to it, how does ‘substance’ mean what is rather than what is not? For suppose that ‘substance’ is also ‘white’. Since the definition of the latter is different (for being cannot even be attributed to white, as nothing is which is not ‘substance’), it follows that ‘white’ is not-being—and that not in the sense of a particular not-being, but in the sense that it is not at all. Hence ‘substance’ is not; for it is true to say that it is white, which we found to mean not-being. If to avoid this we say that even ‘white’ means substance, it follows that ‘being’ has more than one meaning. In particular, then, Being will not have magnitude, if it is substance. For each of the two parts must he in a different sense. (2) Substance is plainly divisible into other substances, if we consider the mere nature of a definition. For instance, if ‘man’ is a substance, ‘animal’ and ‘biped’ must also be substances. For if not substances, they must be attributes- and if attributes, attributes either of (a) man or of (b) some other subject. But neither is possible. (a) An attribute is either that which may or may not belong to the subject or that in whose definition the subject of which it is an attribute is involved. 401