Some indeed, of those thus explained, by no means fall under the above-mentioned division, as if anger is pain, joined with a notion of being despised: for this would show that pain arises from a notion of this kind, but that any thing should exist on account of this, is not the same as for this to be with that, according to any of the modes stated.
Chapter 14
Moreover, if (a person) has stated the whole to be a composition of these, as that animal is a compound of soul and body, first observe, whether he has not stated the quality of the composition; as it defining flesh or bone, he should say that it is a compound of fire, earth, and air. For it is not enough to say it is a compound, but it must also be defined of what quality it (the compound) is, since flesh is not produced from the composition of these in any way whatever, but flesh, from things composed in this way, and bone, from those in that. It seems likely, indeed, that neither of those mentioned is altogether the same with composition, as to all composition, dissolution is contrary, but nothing to any of those stated; besides, if it is similarly probable, that every or no compound, is composition, but each animal being a compound is not composition, neither will any other compound be composition.
Again, if in like manner contraries are naturally adapted to be in something, and it has been defined through one of them (alone), there has evidently not been a definition. Otherwise, indeed, there will happen to be many definitions of the same thing, for what more does he state who has defined through this, than he who has done so through the other, since both are in a similar manner naturally adapted to be in it? such, indeed, is the definition of the soul, if it is an essence capable of science, for it is equally capable of ignorance.
Notwithstanding, if a person has it not in his power to argue against the whole definition from the whole not being known, he must attack some part, if it should be known, and apparently not be well assigned,
