since they are not naturally adapted to be in the same (subject) with the species. In like manner also, if friendship be in the appetitive, it could not be a certain will, for all will, is in the reasoning part. This place, indeed, is useful for accident, also; for accident, and that to which it is accidental, are in the same thing, so that unless they should appear in the same thing, they are evidently not accidents.
Further, (notice) whether species partakes of what is said to be genus partially, since genus does not appear to be partially participated, as man is not partially an animal, nor grammar partially a science, likewise also, in other things. Observe, therefore, whether genus is partially partaken of in certain things, as if animal has been said to be that which is sensible or visible, for animal is partially sensible and visible; as to the body, sensible and visible, but not as to the soul; so that the visible and the sensible would not be the genus of animal.
Sometimes, indeed, they insensibly transfer the whole to a part, for instance, that animal is animated body; yet the part is by no means predicated of the whole, so that body would not be the genus of animal, since it is a part.
Also, see if any thing to be blamed or avoided is referred to power or to the possible, as that a sophist (is one able to acquire wealth from apparent wisdom), or that a calumniator (is one able to calumniate and make enemies of his friends), or that a thief is one able secretly to steal the property of others. For no one of the above-named is said to be such in consequence of being able to act in this way, for both God and a good man are able to perform base actions, yet they are not such in character, since all debased characters are called so, on account of their deliberate choice. Besides, all power is of the number of eligible things,
