Peri ermēneías

as in necessary matter, in which the subject is determined by reason of the predicate, the truth of things itself admonishing us, although the universal sign is not added. Thus in these enunciations, "man is animal," and the defined "man is not animal," the tade dēlōmena things signified are contrary, and therefore contradictory. Thus also in the other indefinite enunciations in which the tade katēgoroumena kath’ hauto things predicated in themselves are predicated of subjects. But of those indefinite enunciations whose tade katēgoroumena things predicated are accidents, not properties kath’ hauto in themselves, their tade dēlōmena things signified can neither be contrary nor divide the true and the false in any way. For an accident is not present in all; for not every man is rich, since some is poor; nor is every man beautiful, nor was he. Hence also, because of accidents, things are said not so much "to be" as "to become." But that which becomes is not yet. Wherefore, in those enunciations in which accidents are the tade katēgoroumena, in them the true and the false is not always divided, as it is in those in which the tade katholou, mna likely an error for "hen" (one), and kath’ hauto in themselves are the katēgoroumena.

But if anyone says this enunciation, "it is not a just man," is sometimes used for this, "no man is just"—thus ouk estin ho syniōn, ouk estin ho ekzētōn ton Theon, ouk estin poiōn chrēstotēta there is none who understands, there is none who seeks God, there is none who does goodness, for universal negatives. To this we respond, even if sometimes a universal and an aoristos indefinite can be true at the same time, they are not, however, necessarily always true at the same time. From which it happens that there is no small difference between them. Those very aoristos indefinite propositions themselves are also determined not always in this way.

In what way enunciations are opposed.

Contradiction.

Opposition of indefinites.

Accidents.

Universalization, and not always.