the last, and also likewise in the case of noninesse. Still in so many ways as to be is predicated, and any thing is truly asserted, it is requisite to consider that we signify the inesse, as that of contraries there is one science.
For let A be, there is one science, and B, things contrary to each other, A then is present with B, not as if contraries are one science, but because it is true in respect of them, to say that there is one science of them. It sometimes occurs indeed, that the first is predicated of the middle, but the middle not of the third, as if wisdom is science, but wisdom is of good, the conclusion is that science is of good: hence good is not wisdom, but wisdom is science. Sometimes, again, the middle is predicated of the third, but the first not of the middle, e. g. if there is a science of every quality or contrary, but good is a contrary and a quality, the conclusion then is, that there is a science of good, yet neither good, nor quality, nor contrary is science, but good is these. Sometimes, again, neither the first is predicated of the middle, nor this of the third, the first indeed being sometimes predicated of the third, and sometimes not, for instance, of whatever there is science, there is genus, but there is science of good, the conclusion is that there is a genus of good, yet none of these is predicated of any. If, nevertheless, of what there is science, this is genus, but there is a science of good, the conclusion is that good is genus, hence the first is predicated of the extreme, but there is no predication of each other.
In the case of the non-inesse there must be the same manner of assumption, for this thing not being present with this, does not always signify that this is not this, but sometimes that this is not of this, or that this is not with this, as there is not a motion of motion or generation of generation, but there is (a motion and generation) of pleasure: pleasure therefore is not generation. Again, there is of laughter a sign, but there is not a sign of a
