only in those wherein the one is naturally inherent, and in these, that which is definitely and not casually, one. In privation however, and habit, neither of the above-mentioned particulars is true, since it is not always necessary that one should be inherent in what is capable of receiving it, as what is not yet naturally adapted to have sight, 6. Nature of intermediates in respect to opposition. is neither said to be blind nor to have sight; wherefore these things will not be of such contraries as have nothing intermediate. But neither, on the other hand, will they be amongst those which have something intermediate, since it is necessary that at some time, one of them, should be inherent in every thing capable of receiving it: thus when a man is naturally fitted to have sight, then he will be said to be blind, or to have sight, and one of these, not definitely, but whichever may happen, since he need not necessarily be blind, nor see, but either, as it may happen. In respect nevertheless of contraries, which have an intermediate, it is by no means necessary that one, should be inherent in every thing, but in some things, and in these, one of them definitely, and neither casually, so that things which are opposed according to privation and habit, are evidently not in either of these ways opposed, as contraries.
Again, in contraries, when the recipient exists, a change into each other may happen, unless one is naturally inherent in something, as for instance, in fire to be hot. It is possible also for the healthy to be sick, the white to become black, cold to become hot, (and the hot to become cold); from good it is possible to become bad, and from bad good, for he who is depraved, being led to better pursuits and discourses, advances, though but a little, to be better, and if he once makes an advancement ever so little, he will evidently become either altogether changed, or have made a very great proficiency,[1]
- ↑ Vide Ethics, book ii. ch. 1; also Magna Moralia, and Metaph. lib. viii. It will be observed that here, as elsewhere, he speaks of moral, not intellectual advancement: Truth, however, he considers the work of both the intellectual parts of the soul. Ethics, book vi. ch. 2. See Merchant of Venice, act iv. scene 1; and Massinger's beautiful lines on the progress of moral habit in the 5th act, 2nd scene, of the Virgin Martyr; also the duty of increasing the mental powers, Hamlet, act iv. sc. 4;
"Sure he that made us with such large discourse,
Looking before and after, gave us not
That capacity and godlike reason
To fast in us unused."
