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78 Respecting the paragraph (at the close of the Categorić) about τὸ ἔχειν, see the Scholion in Waitzs ed. of the Organon, p. 38.

The fact that Archytas in his treatise presented the Aristotelian Category ἔχειν under the more general phrase of αἱ ἐπίκτητοι σχέσεις (see the preceding note), is among the reasons for believing that treatise to be later than Aristotle.

I have already remarked that Aristotle, while enrolling all the Ten Predicaments as independent heads, each the Generalissimum of a separate descending line of predicates, admitted at the same time that various predicates did not of necessity belong to one of these lines exclusively, but might take rank in more than one line. There are some which he enumerates under all the different heads of Quality, Relation, Action, Passion. The classification is evidently recognized as one to which we may apply a remark which he makes especially in regard to Quality and Relation, under both of which heads (he says) the same predicates may sometimes be counted.79 And the observation is much more extensively true than he was aware; for he both conceives and defines the Category of Relation or Relativity (Ad Aliquid) in a way much narrower than really belongs to it. If he had assigned to this Category its full and true comprehension, he would have found it implicated with all the other nine. None of them can be isolated from it in predication.

79 Aristot. Categ. p. 11, a. 37.

Simplikius says that what Aristotle admits about ποιότης, is true about all the other Categories also, viz.: that it is not a strict and proper γένος. Each of the ten Categories is (what Aristotle says about τὸ ὃν) μέσον τῶν τε συνωνόμων καὶ ὁμωνύμων. οὐδὲ γὰρ ἐκεῖνα κυρίως ἐστὶ γένη, οὐδὲ ὡς γένη τῶν ὑπ αὐτὰ κατηγορεῖται, τάξεως οὔσης πανταχοῦ πρώτων καὶ δευτέρων. (Scholia ad Categor. p. 69, b. 30, Br.) This is a remarkable observation, which has not been sufficiently adverted to, I think, by Brentano in his treatise on Aristotles Ontology.

That Agere and Pati (with the illustrations which he himself gives thereof urit, uritur) may be ranked as varieties under the generic Category of Relation or Relativity, can hardly be overlooked. The like is seen to be true about Ubi and Quando, when we advert to any one of the predicates belonging to either; such as, in the market-place, yesterday.80 Moreover, not merely the last six of the ten Categories, but also the second and fourth (Quantum and Quale) are implicated with and subordinated to Relation. If we look at Quantum, we shall find that the example which Aristotle gives of it is τριπῆχυς, tricubital, or three cubits long; a term quite as clearly relative as the term διπλάσιος or double, which he afterwards produces as instance of the Category Ad Aliquid.81 When we are asked the questions, How much is the height? How large is the field? we cannot give the information required except by a relative predicate it is three feet it is four acres; we thereby carry back the mind of the questioner to some unit of length or superficies already known to him, and we convey our meaning by comparison with such unit. Again, if we turn from Quantum to Quale, we find the like Relativity implied in all the predicates whereby answer is made to the question Ποιὸς τίς ἐστι; Qualis est? What manner of man is he? He is such as A, B, C persons whom we have previously seen, or heard, or read of.82

80 The remarks of Plotinus upon these four last-mentioned Categories are prolix and vague, but many of them go to shew how much τὸ πρός τι is involved in all of the four (Ennead. vi. 1, 14–18).

81 Trendelenburg (Kategorienlehre, p. 184) admits a certain degree of interference and confusion between the Categories of Quantum and Ad Aliquid; but in very scanty measure, and much beneath the reality.

82 The following passages from Mr. James Mill (Analysis of the Phenomena of the Human Mind, vol. ii. ch. xiv. sect. ii. pp. 48, 49, 56, 1st ed.) state very clearly the Relativity of the predicates of Quantity and Quality:

It seems necessary that I should say something of the word Quantus, from which the word Quantity is derived. Quantus is the correlate of Tantus. Tantus, Quantus, are relative terms, applicable to all the objects to which we apply the terms Great, Little. Of two lines, we call the one tantus, the other quantus. The occasions on which we do so, are when the one is as long as the other. When we say that one thing is tantus, quantus another, or one so great, as the other is great; the first is referred to the last, the tantus to the quantus. The first is distinguished and named by the last. The Quantus is the standard. On what account, then, is it that we give to any thing the name Quantus? As a standard by which to name another thing, Tantus. The thing called Quantus is the previously known thing, the ascertained amount, by which we can mark and define the other amount.

Talis, Qualis, are applied to objects in the same way, on one account, as Tantus, Quantus, on another; and the explanation we gave of Tantus, Quantus, may be applied, mutatis mutandis, to the pair of relatives which we have now named. Tantus, Quantus, are names applied to objects on account of dimension. Talis, Qualis, are names applied to objects on account of all other sensations. We apply Tantus, Quantus, to a pair of objects when they are equal; we apply Talis, Qualis, to a pair of objects when they are alike. One of the objects is then the standard. The object Qualis is that to which the reference is made.

Compare the same work, vol. i. ch. ix. p. 225: The word Such is a relative term, and always connotes so much of the meaning of some other term. When we call a thing such, it is always understood that it is such as some other thing. Corresponding with our words such as, the Latins had Talis, Qualis.

We thus see that all the predicates, not only under the Category which Aristotle terms Ad Aliquid, but also under all the last nine Categories, are relative. Indeed the work of predication is always relative. The express purpose, as well as the practical usefulness, of a significant predicate is, to carry the mind of the hearer either to a comparison or to a general notion which is the result of past comparisons. But though each predicate connotes Relation, each connotes a certain fundamentum besides, which gives to the Relation its peculiar character. Relations of Quantity are not the same as relations of Quality; the predicates of the former connote a fundamentum different from the predicates of the latter, though in both the meaning conveyed is relative. In fact, every predicate or concrete general name is relative, or connotes a Relation to something else, actual or potential, beyond the thing named. The only name not relative is the Proper name, which connotes no attributes, and cannot properly be used as a predicate (so Aristotle remarks), but only as a Subject.83 Sokrates, Kallias, Bukephalus &c., denotes the Hoc Aliquid or Unum Numero, which, when pronounced alone, indicates some concrete aggregate (as yet unknown) which may manifest itself to my senses, but does not, so far as the name is concerned, involve necessary reference to anything besides; though even these names, when one and the same name continues to be applied to the same object, may be held to connote a real or supposed continuity of past or future existence, and become thus to a certain extent relative.

83 You may make Sokrates a predicate, in the proposition, τὸ λευκὸν ἐκεῖνο Σωκράτης ἐστίν, but Aristotle dismisses this as an irregular or perverse manner of speaking (see Analytic. Priora, i. p. 43, a. 35; Analyt. Poster. i. p. 83, a. 2–16).

Alexander calls these propositions αἱ παρὰ φύσιν προτάσεις (see Schol. ad Metaphys. Δ. p. 1017, a. 23).

Mr. James Harris observes (Philosophical Arrangements, ch. x. p. 214; also 317, 348): Hence too we may see why Relation stands next to Quantity; for in strictness the Predicaments which follow are but different modes of Relation, marked by some peculiar character over their own, over and above the relative character, which is common to them all. To which I would add, that the first two Categories, Substance and Quantity, are no less relative or correlative than the eight later Categories; as indeed Harris himself thinks; see the same work, pp. 90, 473: Matter and Attribute are essentially distinct, yet, like convex and concave, they are by nature inseparable. We have already spoken as to the inseparability of attributes; we now speak as to that of matter. Ἡμεῖς δὲ φαμὲν μὲν εἶναί τινα ὕλην τῶν σωμάτων τῶν αἰσθητῶν, ἀλλὰ ταύτην οὐ χωριστὴν ἀλλ ἀεὶ μετ ἐναντιώσεως ὕλην τὴν ἀχώριστον μὲν, ὑποκειμένην δὲ τοῖς ἐναντίοις (Aristot. De Gen. et Corr. p. 329, a. 24). By contraries, Aristotle means here the several attributes of matter, hot, cold, &c.; from some one or other of which matter is always inseparable.

We must observe that what the proper name denotes is any certain concrete One and individual,84 with his attributes essential and non-essential, whatever they may be, though as yet undeclared, and with his capacity of receiving other attributes different and even opposite. This is what Aristotle indicates as the most special characteristic of Substance or Essence, that while it is Unum et Idem Numero, it is capable of receiving contraries. This potentiality of contraries, described as characterizing the Unum et Idem Numero,85 is relative to something about to come; the First Essence is doubtless logically First, but it is just as much relative to the Second, as the Second to the First. We know it only by two negations and one affirmation, all of which are relative to predications in futuro. It is neither in a Subject, nor predicable of a Subject. It is itself the ultimate Subject of all predications and all inherencies. Plainly, therefore, we know it only relatively to these predications and inherencies. Aristotle says truly, that if you take away the First Essences, everything else, Second Essences as well as Accidents, disappears along with them. But he might have added with equal truth, that if you take away all Second Essences and all Accidents, the First Essences will disappear equally. The correlation and interdependence is reciprocal.86 It may be suitable, with a view to clear and retainable philosophical explanation, to state the Subject first and the predicates afterwards; so that the Subject may thus be considered as logically prius. But in truth the Subject is only a substratum for predicates,87 as much as the predicates are superstrata upon the Subject. The term substratum designates not an absolute or a per se, but a Correlatum to certain superstrata, determined or undetermined: now the Correlatum is one of the pair implicated directly or indirectly in all Relation; and it is in fact specified by Aristotle as one variety of the Category Ad Aliquid.88 We see therefore that the idea of Relativity attaches to the first of the ten Categories, as well as to the nine others. The inference from these observations is, that Relation or Relativity, understood in the large sense which really belongs to it, ought to be considered rather as an Universal, comprehending and pervading all the Categories, than as a separate Category in itself, co-ordinate with the other nine. It is the condition and characteristic of the work of predication generally; the last analysis of which is into Subject and Predicate, in reciprocal implication with each other. I remark that this was the view taken of it by some well-known Peripatetic commentators of antiquity;89 by Andronikus, for example, and by Ammonius after him. Plato, though he makes no attempt to draw up a list of Categories, has an incidental passage respecting Relativity;90 conceiving it in a very extended sense, apparently as belonging more or less to all predicates. Aristotle, though in the Categorić he gives a narrower explanation of it, founded upon grammatical rather than real considerations, yet intimates in other places that predicates ranked under the heads of Quale, Actio, Passio, Jacere, &c., may also be looked at as belonging to the head of Ad Aliquid.91 This latter, moreover, he himself declares elsewhere to be Ens in the lowest degree, farther removed from the Prima Essentia than any of the other Categories; to be more in the nature of an appendage to some of them, especially to Quantum and Quale;92 and to presuppose, not only the Prima Essentia (which all the nine later Categories presuppose), but also one or more of the others, indicating the particular mode of comparison or Relativity in each case affirmed. Thus, under one aspect, Relation or Relativity may be said to stand prius naturâ, and to come first in order before all the Categories, inasmuch as it is implicated with the whole business of predication (which those Categories are intended to resolve into its elements), and belongs not less to the mode of conceiving what we call the Subject, than to the mode of conceiving what we call its Predicates, each and all. Under another aspect, Relativity may be said to stand last in order among the Categories even to come after the adverbial Categories Ubi et Quando; because its locus standi is dim and doubtful, and because every one of the subordinate predicates belonging to it may be seen to belong to one or other of the remaining Categories also. Aristotle remarks that the Category Ad Aliquid has no peculiar and definite mode of generation corresponding to it, in the manner that Increase and Diminution belong to Quantum, Change to Quale, Generation, simple and absolute, to Essence or Substance.93 New relations may become predicable of a thing, without any change in the thing itself, but simply by changes in other things.94

84 Simplikius ap. Schol. p. 52, a. 42: πρὸς ὅ φασιν οἱ σπουδαιότεροι τῶν ἐξηγητῶν, ὅτι ἡ αἰσθητὴ οὐσία συμφόρησίς τίς ἐστι ποιοτήτων καὶ ὕλης, καὶ ὁμοῦ μὲν πάντα συμπαγέντα μίαν ποιεῖ τὴν αἰσθητὴν οὐσίαν, χωρὶς δὲ ἕκαστον λαμβανόμενον τὸ μὲν ποιὸν τὸ δὲ ποσόν ἐστι λαμβανόμενον, ἤ τι ἄλλο.

85 Aristot. Categ. p. 4, a. 10: Μάλιστα δὲ ἴδιον τοῦτο τῆς οὐσίας δοκεῖ εἶναι, τὸ ταὐτὸν καὶ ἓν ἀριθμῷ ὂν τῶν ἐναντίων εἶναι δεκτικόν. See Waitz, note, p. 290: δεκτικὸν dicitur τὸ ἐν ᾧ πέφυκεν ὑπάρχειν τι.

Dexippus, and after him Simplikius, observe justly, that the characteristic mark of πρώτη οὐσία is this very circumstance of being unum numero, which belongs in common to all πρῶται οὐσίαι, and is indicated by the Proper name: λύσις δὲ τούτου, ὅτι αὐτὸ τὸ μίαν εἶναι ἀριθμῷ, κοινός ἐστι λόγος. (Simpl. in Categor., fol. 22 Δ.; Dexippus, book ii. sect. 18, p. 57, ed. Spengel.)

86 Aristot. Categ. p. 2, b. 5. μὴ οὐσῶν οὖν τῶν πρώτων οὐσιῶν ἀδύνατον τῶν ἄλλων τι εἶναι.

Mr. John Stuart Mill observes: As to the self-existence of Substance, it is very true that a substance may be conceived to exist without any other substance; but so also may an attribute without any other attributes. And we can no more imagine a substance without attributes, than we can imagine attributes without a substance. (System of Logic, bk. i. ch. iii. p. 61, 6th ed.)

87 Aristot. Physic. ii. p. 194, b. 8. ἔτι τῶν πρός τι ἡ ὕληˇ ἄλλῳ γὰρ εἴδει ἄλλη ὕλη.

Plotinus puts this correctly, in his criticisms on the Stoic Categories; criticisms which on this point equally apply to the Aristotelian: πρός τι γὰρ τὸ ὑποκείμενον, οὐ πρὸς τὸ ἐν αὐτῷ, ἀλλὰ πρὸς τὸ ποιοῦν εἰς αὐτό, κείμενον. Καὶ τὸ ὑποκείμενον ὑποκεῖται πρὸς τὸ οὐχ ὑποκείμενονˇ εἰ τοῦτο, πρὸς τὰ τὸ ἔξω, &c. Also Dexippus in the Scholia ad Categor. p. 45, a. 26: τὸ γὰρ ὑποκείμενον κατὰ πρός τι λέγεσθαι ἐδόκει, τινὶ γὰρ ὑποκείμενον.

88 Aristot. Metaphys. Δ. p. 1020, b. 31, p. 1021, a. 27, seq.

89 Schol. p. 60, a. 38, Br.; p. 47, b. 26. Xenokrates and Andronikus included all things under the two heads τὸ καθ αὑτὸ and τὸ πρός τι. Ἀνδρόνικος μὲν γὰρ ὁ Ῥόδιος τελευταίαν ἀπονέμει τοῖς προς τι τάξιν, λέγων αἰτίαν τοιαύτην. τὰ πρός τι οἰκείαν ὕλη οὐκ ἔχειˇ παραφυάδι γὰρ ἔοικεν οἰκείαν φύσιν μὴ ἐχούσῃ ἀλλὰ περιπλεκομένῃ τοῖς ἔχουσιν οἰκείαν ῥίζανˇ αἱ δὲ ἔννεα κατηγορίαι οἰκείαν ὕλην ἔχουσινˇ εἰκότως οὖν τελευταίαν ὤφειλον ἔχειν τάξιν. Again, Schol. p. 60, a. 24 (Ammonius): καλῶς δέ τινες ἀπεικάζουσι τὰ πρός τι παραφυάσιν, &c. Also p. 59, b. 41; p. 49, a. 47; p. 61, b. 29: ἴσως δὲ καὶ ὅτι τὰ πρός τι ἐν τοῖς ἄλλοις γένεσιν ὑφέστηκε, διὰ τοῦτο σὺν αὐτοῖς θεωρεῖται, κἂν μὴ προηγουμένης ἔτυχε μνήμης (and the Scholia ad p. 6, a. 36, prefixed to Waitzs edition, p. 33). Also p. 62, a. 37: διὰ ταῦτα δὲ ὡς παραφυομένην ταῖς ἄλλαις κατηγορίαις τὴν τοῦ πρός τι ἐπεισοδιώδη νομίζουσι, καίτοι προηγουμένην οὖσαν καὶ κατὰ διαφορὰν οἰκείαν θεωρουμένην. Boęthus had written an entire book upon τὰ πρός τι, Schol. p. 61, b. 9.

90 Plato, Republic, iv. 437 C. to 439 B. (compare also Sophistes, p. 255 C., and Politicus, p. 285). Καὶ τὰ πλείω δὴ πρὸς τὰ ἐλάττω καὶ τὰ διπλάσια πρὸς τὰ ἡμίσεα καὶ πάντα τὰ τοιαῦτα, καὶ αὖ βαρύτερα πρὸς κουφότερα καὶ θάττω πρὸς βραδύτερα, καὶ ἔτι γε τὰ θερμὰ πρὸς τὰ ψυχρὰ καὶ πάντα τὰ τούτοις ὅμοια, ἆρ οὐχ οὕτως ἔχει; (438 C.)

91 See Metaphysic. Δ. p. 1020, b. 26, p. 1021, b. 10. Trendelenburg observes (Gesch. der Kategorienlehre, pp. 118–122, seq.) how much more the description given of πρός τι in the Categorić is determined by verbal or grammatical considerations, than in the Metaphysica and other treatises of Aristotle.

92 See Ethic. Nikomach. i. p. 1096, a. 20: τὸ δὲ καθ αὑτὸ καὶ ἡ οὐσία πρότερον τῇ φύσει τοῦ πρός τιˇ παραφυάδι γὰρ τοῦτ ἔοικε καὶ συμβεβηκότι τοῦ ὄντος, ὥστε οὐκ ἂν εἴη κοινή τις ἐπὶ τούτων ἰδέα. (The expression παραφυάδι was copied by Andronikus; see a note on the preceding page.) Metaphys. N. p. 1088, a. 22–26: τὸ δὲ πρός τι πάντων ἥκιστα φύσις τις ἢ οὐσία τῶν κατηγοριῶν ἐστί, καὶ ὑστέρα τοῦ ποιοῦ καὶ ποσοῦˇ καὶ πάθος τι τοῦ ποσοῦ τὸ πρός τι, ὥσπερ ἐλέχθη, ἀλλ οὐχ ὕλη, εἴ τι ἕτερον καὶ τῷ ὅλως κοινῷ πρός τι καὶ τοῖς μέρεσιν αὐτοῦ καὶ εἴδεσιν. Compare Bonitz in his note on p. 1070, a. 33.

The general doctrine laid down by Aristotle, Metaphys. N. p. 1087, b. 34, seq., about the universality of μέτρον as pervading all the Categories, is analogous to the passage above referred to in the Politicus of Plato, and implies the Relativity involved more or less in all predicates.

93 Aristot. Metaph. N. p. 1088, a. 29: σημεῖον δὲ ὅτι ἥκιστα οὐσία τις καὶ ὄν τι τὸ πρός τι τὸ μόνον μὴ εἶναι γένεσιν αὐτοῦ μηδὲ φθορὰν μηδὲ κίνησιν, ὥσπερ κατὰ τὸ ποσὸν αὔξησις καὶ φθίσις, κατὰ τὸ ποιὸν ἀλλοίωσις, κατὰ τόπον φορά, κατὰ τὴν οὐσίαν ἡ ἁπλῆ γένεσις καὶ φθορά. Compare K. p. 1068, a. 9: ἀνάγκη τρεῖς εἶναι κινήσεις, ποιοῦ, ποσοῦ, τόπου. κατ οὐσίαν δ οὔ, διὰ τὸ μηθὲν εἶναι οὐσίᾳ ἐναντίον, οὐδὲ τοῦ πρός τι. Also Physica, v. p. 225, b. 11: ἐνδέχεται γὰρ θατέρου μεταβάλλοντος ἀληθεύεσθαι θάτερον μηδὲν μετάβαλλον. See about this passage Bonitz and Schweglers notes on Metaphys. p. 1068.

94 Hobbes observes (First Philosophy, part ii. ch. xi. 6): But we must not so think of Relation as if it were an accident differing from all the other accidents of the relative; but one of them, namely, that by which the comparison is made. For example, the likeness of one white to another white, or its unlikeness to black, is the same accident with its whiteness. This may be true about the relations Like and Unlike (see Mr. John Stuart Mill, Logic, ch. iii. p. 80, 6th ed.) But, in Relations generally, the fundamentum may be logically distinguished from the Relation itself.

Aristotle makes the same remarks upon τὸ συμβεβηκὸς as upon τὸ πρός τι: That it verges upon Non-ens; and that it has no special mode of being generated or destroyed. φαίνεται γὰρ τὸ συμβεβηκὸς ἐγγύς τι τοῦ μὴ ὄντοςˇ τῶν μὲν γὰρ ἄλλον τρόπον ὄντων ἔστι γένεσις καὶ φθορά, τῶν δὲ κατὰ συμβεβηκὸς οὐκ ἔστιν. (Metaphys. E. p. 1026, b. 21.)

Those among the Aristotelian commentators who denied the title of Ad Aliquid to a place among the Categories or Summa Genera of predicates, might support their views from passages where Aristotle ranks the Genus as a Relatum, though he at the same time declares that the Species under it are not Relata. Thus scientia is declared by him to be a Relatum; because it must be of somethingalicujus scibilis; while the something thus implied is not specified.95 But (scientia) musica, grammatica, medica, &c., are declared not to be Relata; the indeterminate something being there determined, and bound up in one word with the predication of Relativity. Now the truth is that both are alike Relata, though both also belong to the Category of Quality; a man is called Talis from being sciens, as well as from being grammaticus. Again, he gives as illustrative examples of the Category Ad Aliquid, the adjectives double, triple. But he ranks in a different Category (that of Quantum) the adjectives bicubital, tricubital (διπῆχυς, τριπῆχυς). It is plain that the two last of these predicates are species under the two first, and that all four predicates are alike relative, under any real definition that can be given of Relativity, though all four belong also to the Category of Quantum. Yet Aristotle does not recognize any predicates as belonging to Ad Aliquid, except such as are logically and grammatically elliptical; that is, such as do not include in themselves the specification of the Correlate, but require to be supplemented by an additional word in the genitive or dative case, specifying the latter. As we have already seen, he lays it down generally, that all Relata (or Ad Aliquid) imply a Correlatum; and he prescribes that when the Correlatum is indicated, care shall be taken to designate it by a precise and specific term, not of wider import than the Relatum,96 but specially reciprocating therewith: thus he regards ala (a wing) as Ad Aliquid, but when you specify its correlate in order to speak with propriety (οἰκείως), you must describe it as ala alati (not as ala avis), in order that the Correlatum may be strictly co-extensive and reciprocating with the Relatum. Wing, head, hand, &c., are thus Ad Aliquid, though there may be no received word in the language to express their exact Correlata; and though you may find it necessary to coin a new word expressly for the purpose.97 In specifying the Correlatum of servant, you must say, servant of a master, not servant of a man or of a biped; both of which are in this case accompaniments or accidents of the master, being still accidents, though they may be in fact constantly conjoined. Unless you say master, the terms will not reciprocate; take away master, the servant is no longer to be found, though the man who was called servant is still there; but take away man or biped, and the servant may still continue.98 You cannot know the Relatum determinately or accurately, unless you know the Correlatum also; without the knowledge of the latter, you can only know the former in a vague and indefinite manner.99 Aristotle raises, also, the question whether any Essence or Substance can be described as Ad Aliquid.100 He inclines to the negative, though not decisively pronouncing. He seems to think that Simo and Davus, when called men, are Essences or Substances; but that when called master and slave, they are not so; this, however, is surprising, when he had just before spoken of the connotation of man as accidents (συμβεβηκότα) belonging to the connotation of master. He speaks of the members of an organized body (wing, head, foot) as examples of Ad Aliquid; while in other treatises, he determines very clearly that these members presuppose, as a prius naturâ, the complete organism whereof they are parts, and that the name of each member connotes the performance of, or aptitude to perform, a certain special function: now, such aptitude cannot exist unless the whole organism be held together in co-operative agency, so that if this last condition be wanting, the names, head, eye, foot, can no longer be applied to the separate members, or at least can only be applied equivocally or metaphorically.101 It would seem therefore that the functioning something is here the Essence, and that all its material properties are accidents (συμβεβηκότα).

95 Categor. p. 6, b. 12, p. 11, a. 24; Topic. iv. p. 124, b. 16. Compare also Topica, iv. p. 121, a. 1, and the Scholia thereupon, p. 278, b. 12–16, Br.; in which Scholia Alexander feels the difficulty of enrolling a generic term as πρός τι, while the specific terms comprised under it are not πρός τι; and removes the difficulty by suggesting that ἐπιστήμη may be at once both ποιότης and πρός τι; and that as ποιότης (not as πρός τι) it may be the genus including μουσικὴ and γεωμετρία, which are not πρός τι, but ποιότητες.

96 Categor. p. 6, b. 30, p. 7, b. 12.