Authors/Thomas Aquinas/perihermenias/perihermenias II/L2

LECTURE 2

Latin	English
Aquinas lib. 2 l. 2 n. 1 Postquam philosophus distinxit enunciationes, in quibus nomen finitum vel infinitum ponitur solum ex parte subiecti, hic accedit ad distinguendum illas enunciationes, in quibus nomen finitum vel infinitum ponitur ex parte subiecti et ex parte praedicati. Et circa hoc duo facit; primo, distinguit huiusmodi enunciationes; secundo, manifestat quaedam quae circa eas dubia esse possent; ibi: quoniam vero contraria est et cetera. Circa primum duo facit: primo, agit de enunciationibus in quibus nomen praedicatur cum hoc verbo, est; secundo de enunciationibus in quibus alia verba ponuntur; ibi: in his vero in quibus et cetera. Distinguit autem huiusmodi enunciationes sicut et primas, secundum triplicem differentiam ex parte subiecti consideratam: primo namque, agit de enunciationibus in quibus subiicitur nomen finitum non universaliter sumptum; secundo de illis in quibus subiicitur nomen finitum universaliter sumptum; ibi: similiter autem se habent etc.; tertio, de illis in quibus subiicitur nomen infinitum; ibi: aliae autem habent ad id quod est non homo et cetera. Circa primum tria facit: primo, proponit diversitatem oppositionis talium enunciationum; secundo, concludit earum numerum et ponit earum habitudinem; ibi: quare quatuor etc.; tertio, exemplificat; ibi: intelligimus vero et cetera. Circa primum duo facit: primo, proponit quod intendit; secundo, exponit quoddam quod dixerat; ibi: dico autem et cetera.	1. After distinguishing enunciations in which either a finite or an infinite name is posited only on the part of the subject, the Philosopher begins here to distinguish enunciations in which either a finite or an infinite name is posited as the subject and as the predicate. First he distinguishes these enunciations, and then he manifests certain things that might be doubtful in relation to them where he says, Since the negation contrary to "Every animal is just,” is the one signifying "No animal is just,” etc. With respect to their distinction he first deals with enunciations in which the name is predicated with the verb "is”; secondly, with those in which other verbs are used, where he says, In enunciations in which "is” does not join the predicate to the subject, for example, when the verb "matures” or "walks” is used, etc.” He distinguishes these enunciations as he did the primary enunciations, according to a threefold difference on the part of the subject, first treating those in which the subject is a finite name not taken universally, secondly, those in which the subject is a finite name taken universally where he says, The same is the case when the affirmation is of a name taken universally, etc.” Thirdly, he treats those in which an infinite name is the subject, where he says, and there are two other pairs, if something is added to non-man” as a subject, etc. With respect to the first enunciations [in which the subject is a finite name not taken universally] he proposes a diversity of oppositions and then concludes as to their number and states their relationship, where he says, In this case, therefore, there will be four enunciations, etc. Finally, he exemplifies this with a table.
Aquinas lib. 2 l. 2 n. 2 Circa primum duo oportet intelligere: primo quidem, quid est hoc quod dicit, est tertium adiacens praedicatur. Ad cuius evidentiam considerandum est quod hoc verbum est quandoque in enunciatione praedicatur secundum se; ut cum dicitur, Socrates est: per quod nihil aliud intendimus significare, quam quod Socrates sit in rerum natura. Quandoque vero non praedicatur per se, quasi principale praedicatum, sed quasi coniunctum principali praedicato ad connectendum ipsum subiecto; sicut cum dicitur, Socrates est albus, non est intentio loquentis ut asserat Socratem esse in rerum natura, sed ut attribuat ei albedinem mediante hoc verbo, est; et ideo in talibus, est, praedicatur ut adiacens principali praedicato. Et dicitur esse tertium, non quia sit tertium praedicatum, sed quia est tertia dictio posita in enunciatione, quae simul cum nomine praedicato facit unum praedicatum, ut sic enunciatio dividatur in duas partes et non in tres.	2. In relation to the first point two things have to be understood. First, what is meant by "is” is predicated as a third element in the enunciation. To clarify this we must note that the verb "is” itself is sometimes predicated in an enunciation, as in "Socrates is.” By this we intend to signify that Socrates really is. Sometimes, however, "is” is not predicated as the principal predicate, but is joined to the principal predicate to connect it to the subject, as in "Socrates is white.” Here the intention is not to assert that Socrates really is, but to attribute whiteness to him by means of the verb "is.” Hence, in such enunciations "is” is predicated as added to the principal predicate. It is said to be third, not because it is a third predicate, but because it is a third word posited in the enunciation, which together with the name predicated makes one predicate. The enunciation is thus divided into two parts and not three.
Aquinas lib. 2 l. 2 n. 3 Secundo, considerandum est quid est hoc, quod dicit quod quando est, eo modo quo dictum est, tertium adiacens praedicatur, dupliciter dicuntur oppositiones. Circa quod considerandum est quod in praemissis enunciationibus, in quibus nomen ponebatur solum ex parte subiecti, secundum quodlibet subiectum erat una oppositio; puta si subiectum erat nomen finitum non universaliter sumptum, erat sola una oppositio, scilicet est homo, non est homo. Sed quando est tertium adiacens praedicatur, oportet esse duas oppositiones eodem subiecto existente secundum differentiam nominis praedicati, quod potest esse finitum vel infinitum; sicut haec est una oppositio, homo est iustus, homo non est iustus: alia vero oppositio est, homo est non iustus, homo non est non iustus. Non enim negatio fit nisi per appositionem negativae particulae ad hoc verbum est, quod est nota praedicationis.	3. Secondly, we must consider what he means by when "is” is predicated as a third element in the enunciation, in the mode in which we have explained, there are two oppositions. In the enunciations already treated, in which the name is posited only on the part of the subject, there was one opposition in relation to any subject. For example, if the subject was a finite name not taken universally there was only one opposition, "Man is,” "Man is not.” But when "is” is predicated in addition there are two oppositions with regard to the same subject corresponding to the difference of the predicate name, which can be finite or infinite. There is the opposition of "Man is just,” "Man is not just,” and the opposition, "Man is non-just,” "Man is not non-just.” For the negation is effected by applying the negative particle to the verb "is,” which is a sign of a predication.
Aquinas lib. 2 l. 2 n. 4 Deinde cum dicit: dico autem, ut est iustus etc., exponit quod dixerat, est tertium adiacens, et dicit quod cum dicitur, homo est iustus, hoc verbum est, adiacet, scilicet praedicato, tamquam tertium nomen vel verbum in affirmatione. Potest enim ipsum est, dici nomen, prout quaelibet dictio nomen dicitur, et sic est tertium nomen, idest tertia dictio. Sed quia secundum communem usum loquendi, dictio significans tempus magis dicitur verbum quam nomen, propter hoc addit, vel verbum, quasi dicat, ad hoc quod sit tertium, non refert utrum dicatur nomen vel verbum.	4. When he says, I mean by this that in an enunciation such as"Man is just,” etc., he explains what he means by when "is” is predicated as a third element in the enunciation. When we say "Man is just,” the verb "is” is added to the predicate as a third name or verb in the affirmation. Now "is,” like any other word, may be called a name, and thus it is a third name, i.e., word. But because, according to common usage, a word signifying time is called a verb rather than a name Aristotle adds here, or verb, as if to say that with respect to the fact that it is a third thing, it does not matter whether it is called a name or a verb.
Aquinas lib. 2 l. 2 n. 5 Deinde cum dicit: quare quatuor erunt etc., concludit numerum enunciationum. Et primo, ponit conclusionem numeri; secundo, ponit earum habitudinem; ibi: quarum duae quidem etc.; tertio, rationem numeri explicat; ibi: dico autem quoniam est et cetera. Dicit ergo primo quod quia duae sunt oppositiones, quando est tertium adiacens praedicatur, cum omnis oppositio sit inter duas enunciationes, consequens est quod sint quatuor enunciationes illae in quibus est, tertium adiacens, praedicatur, subiecto finito non universaliter sumpto. Deinde cum dicit: quarum duae quidem etc., ostendit habitudinem praedictarum enunciationum ad invicem; et dicit quod duae dictarum enunciationum se habent ad affirmationem et negationem secundum consequentiam, sive secundum correlationem, aut analogiam, ut in Graeco habetur, sicut privationes; aliae vero duae minime. Quod quia breviter et obscure dictum est, diversimode a diversis expositum est.	5. He goes on to say, In this case, therefore, there will be four enunciations, etc. Here he concludes to the number of the enunciations, first giving the number, and then their relationship where he says, two of which will correspond in their sequence, in respect of affirmation and negation, with the privations but two will not. Finally, he explains the reason for the number where he says, I mean that the "is” will be added either to "just” or to "non-just,” etc. He says first, then, that since there are two oppositions when "is” is predicated as a third element in the enunciation, and since every opposition is between two enunciations, it follows that there are four enunciations in which "is” is predicated as a third element when the subject is finite and is not taken universally. When he says, two of which will correspond in their sequence, etc., he shows their relationship. Two of these enunciations are related to affirmation and negation according to consequence (or according to correlation or proportion, as it is in the Greek) like privations; the other two are not. Because this is said so briefly and obscurely, it has been explained in diverse ways.
Aquinas lib. 2 l. 2 n. 6 Ad cuius evidentiam considerandum est quod tripliciter nomen potest praedicari in huiusmodi enunciationibus. Quandoque enim praedicatur nomen finitum, secundum quod assumuntur duae enunciationes, una affirmativa et altera negativa, scilicet homo est iustus, et homo non est iustus; quae dicuntur simplices. Quandoque vero praedicatur nomen infinitum, secundum quod etiam assumuntur duae aliae, scilicet homo est non iustus, homo non est non iustus; quae dicuntur infinitae. Quandoque vero praedicatur nomen privativum, secundum quod etiam sumuntur duae aliae, scilicet homo est iniustus, homo non est iniustus; quae dicuntur privativae.	6. Before we take up the various explanations of this passage there is a general point in relation to it that needs to be clarified. In this kind of enunciation a name can be predicated in three ways. We can predicate a finite name and by this we obtain two enunciations, one affirmative and one negative, "Man is just” and "Man is not just.” These are called simple enunciations. Or, we can predicate an infinite name and by this we obtain two other enunciations, "Man is non-just” and "Man is not non-just,” These are called infinite enunciations. Finally, we can predicate a privative name and again we will have two, "Man is unjust” and "Man is not unjust.” These are called privative.
Aquinas lib. 2 l. 2 n. 7 Quidam ergo sic exposuerunt, quod duae enunciationes earum, quas praemiserat scilicet illae, quae sunt de infinito praedicato, se habent ad affirmationem et negationem, quae sunt de praedicato finito secundum consequentiam vel analogiam, sicut privationes, idest sicut illae, quae sunt de praedicato privativo. Illae enim duae, quae sunt de praedicato infinito, se habent secundum consequentiam ad illas, quae sunt de finito praedicato secundum transpositionem quandam, scilicet affirmatio ad negationem et negatio ad affirmationem. Nam homo est non iustus, quae est affirmatio de infinito praedicato, respondet secundum consequentiam negativae de praedicato finito, huic scilicet homo non est iustus. Negativa vero de infinito praedicato, scilicet homo non est non iustus, affirmativae de finito praedicato, huic scilicet homo est iustus. Propter quod Theophrastus vocabat eas, quae sunt de infinito praedicato, transpositas. Et similiter etiam affirmativa de privativo praedicato respondet secundum consequentiam negativae de finito praedicato, scilicet haec, homo est iniustus, ei quae est, homo non est iustus. Negativa vero affirmativae, scilicet haec, homo non est iniustus, ei quae est, homo est iustus. Disponatur ergo in figura. Et in prima quidem linea ponantur illae, quae sunt de finito praedicato, scilicet homo est iustus, homo non est iustus. In secunda autem linea, negativa de infinito praedicato sub affirmativa de finito et affirmativa sub negativa. In tertia vero, negativa de privativo praedicato similiter sub affirmativa de finito et affirmativa sub negativa: ut patet in subscripta figura. (Figura). Sic ergo duae, scilicet quae sunt de infinito praedicato, se habent ad affirmationem et negationem de finito praedicato, sicut privationes, idest sicut illae quae sunt de privativo praedicato. Sed duae aliae quae sunt de infinito subiecto, scilicet non homo est iustus, non homo non est iustus, manifestum est quod non habent similem consequentiam. Et hoc modo exposuit herminus hoc quod dicitur, duae vero, minime, referens hoc ad illas quae sunt de infinito subiecto. Sed hoc manifeste est contra litteram. Nam cum praemisisset quatuor enunciationes, duas scilicet de finito praedicato et duas de infinito, subiungit quasi illas subdividens, quarum duae quidem et cetera. Duae vero, minime; ubi datur intelligi quod utraeque duae intelligantur in praemissis. Illae autem quae sunt de infinito subiecto non includuntur in praemissis, sed de his postea dicetur. Unde manifestum est quod de eis nunc non loquitur.	7. Now the passage in question has been explained by some in the following way. Two of the enunciations he has given, those with an infinite predicate, are related to the affirmation and negation of the finite predicate according to consequence or analogy, as are privations, i.e., as those with a privative predicate. For the two with an infinite predicate are related according to consequence to those with a finite predicate but in a transposed way, namely, affirmation to negation and negation to affirmation. That is, "Man is non-just,” the affirmation of the infinite predicate, corresponds according to consequence to the negative of the finite predicate, i.e., to "Man is not just”; the negative of the infinite predicate, "Man is not non-just,” corresponds to the affirmative of the finite predicate, i.e., to "Man is just.” Theophrastus for this reason called those with the infinite predicate, "transposed.” The affirmative with a privative predicate also corresponds according to consequence to the negative with a finite predicate, i.e., "Man is unjust” to "Man is not just”; and the negative of the privative predicate to the affirmative of the finite predicate, "Man is not unjust” to "Man is just.” These enunciations can therefore be placed in a table in the following way: Man is just Man is not non-just Man is not unjust Man is not just Man is non-just Man is unjust This makes it clear that two, those with the infinite predicate, are related to the affirmation and negation of the finite predicate in the way privations are, i.e., as those that have a privative predicate. It is also evident that there are two others that do not have a similar consequence, i.e., those with an infinite subject, "Non-man is just” and "Non-man is not just.” This is the way Herminus explained the words but two will not, i.e., by referring it to enunciations with an infinite subject. This, however, is clearly contrary to the words of Aristotle, for after giving the four enunciations, two with a finite predicate and two with an infinite predicate, he adds two of which... but two will not, as though he were subdividing them, which can only mean that both pairs are comprised in what he is saying. He does not include among these the ones with an infinite subject but will mention them later. It is clear, then, that he is not speaking of these here.
Aquinas lib. 2 l. 2 n. 8 Et ideo, ut Ammonius dicit, alii aliter exposuerunt, dicentes quod praedictarum quatuor propositionum duae, scilicet quae sunt de infinito praedicato, sic se habent ad affirmationem et negationem, idest ad ipsam speciem affirmationis et negationis, ut privationes, idest ut privativae affirmationes seu negationes. Haec enim affirmatio, homo est non iustus, non est simpliciter affirmatio, sed secundum quid, quasi secundum privationem affirmatio; sicut homo mortuus non est homo simpliciter, sed secundum privationem; et idem dicendum est de negativa, quae est de infinito praedicato. Duae vero, quae sunt de finito praedicato, non se habent ad speciem affirmationis et negationis secundum privationem, sed simpliciter. Haec enim, homo est iustus, est simpliciter affirmativa, et haec, homo non est iustus, est simpliciter negativa. Sed nec hic sensus convenit verbis Aristotelis. Dicit enim infra: haec igitur quemadmodum in resolutoriis dictum est, sic sunt disposita; ubi nihil invenitur ad hunc sensum pertinens. Et ideo Ammonius ex his, quae in fine I priorum dicuntur de propositionibus, quae sunt de finito vel infinito vel privativo praedicato, alium sensum accipit.	8. Since this exposition is not consonant with Aristotle’s words, others, Ammonius says, have explained this in another way. According to them, two of the four propositions, those of the infinite predicate, are related to affirmation and negation, i.e., to the species itself of affirmation and negation, as privations, that is, as privative affirmations and negations. For the affirmation, "Man is non-just,” is not an affirmation simply, but relatively, as though according to privation; as a dead man is not a man simply, but according to privation. The same thing applies to the negative enunciation with an infinite predicate. However, the two enunciations having finite predicates are not related to the species of affirmation and negation according to privation, but simply, for the enunciation "Man is just” is simply affirmative and "Man is not just” is simply negative. But this meaning does not correspond to the words of Aristotle either, for he says further on: This, then, is the way these are arranged, as we have said in the Analytics, but there is nothing in that text pertaining to this meaning. Ammonius, therefore, interprets this differently and in accordance with what is said at the end of I Priorum [46: 51b 5] about propositions having a finite or infinite or privative predicate.
Aquinas lib. 2 l. 2 n. 9 Ad cuius evidentiam considerandum est quod, sicut ipse dicit, enunciatio aliqua virtute se habet ad illud, de quo totum id quod in enunciatione significatur vere praedicari potest: sicut haec enunciatio, homo est iustus, se habet ad omnia illa, de quorum quolibet vere potest dici quod est homo iustus; et similiter haec enunciatio, homo non est iustus, se habet ad omnia illa, de quorum quolibet vere dici potest quod non est homo iustus. Secundum ergo hunc modum loquendi, manifestum est quod simplex negativa in plus est quam affirmativa infinita, quae ei correspondet. Nam, quod sit homo non iustus, vere potest dici de quolibet homine, qui non habet habitum iustitiae; sed quod non sit homo iustus, potest dici non solum de homine non habente habitum iustitiae, sed etiam de eo qui penitus non est homo: haec enim est vera, lignum non est homo iustus; tamen haec est falsa, lignum est homo non iustus. Et ita negativa simplex est in plus quam affirmativa infinita; sicut etiam animal est in plus quam homo, quia de pluribus verificatur. Simili etiam ratione, negativa simplex est in plus quam affirmativa privativa: quia de eo quod non est homo non potest dici quod sit homo iniustus. Sed affirmativa infinita est in plus quam affirmativa privativa: potest enim dici de puero et de quocumque homine nondum habente habitum virtutis aut vitii quod sit homo non iustus, non tamen de aliquo eorum vere dici potest quod sit homo iniustus. Affirmativa vero simplex in minus est quam negativa infinita: quia quod non sit homo non iustus potest dici non solum de homine iusto, sed etiam de eo quod penitus non est homo. Similiter etiam negativa privativa in plus est quam negativa infinita. Nam, quod non sit homo iniustus, potest dici non solum de homine habente habitum iustitiae, sed de eo quod penitus non est homo, de quorum quolibet potest dici quod non sit homo non iustus: sed ulterius potest dici de omnibus hominibus, qui nec habent habitum iustitiae neque habent habitum iniustitiae.	9. To make Ammonius’ explanation clear, it must be noted that, as Aristotle himself says, the enunciation, by some power, is related to that of which the whole of what is signified in the enunciation can be truly predicated. The enunciation, "Man is just,” for example, is related to all those of which in any way "is a just man” can be truly said. So, too, the enunciation "Man is not just” is related to all those of which in any way "is not a just man” can be truly said. According to this mode of speaking it is evident, then, that the simple negative is wider than the infinite affirmative which corresponds to it. Thus, "is a non-just man” can truly be said of any man who does not have the habit of justice; but "is not a just man” can be said not only of a man not having the habit of justice, but also of what is not a man at all. For example, it is true to say "Wood is not a just man,” but false to say, "Wood is a non-just man.” The simple negative, then, is wider than the infinite affirmative-just as animal is wider than man, since it is verified of more. For a similar reason the simple negative is wider than the privative affirmative, for "is an unjust man” cannot be said of what is not man. But the infinite affirmative is wider than the private affirmative, for "is a non-just man” can be truly said of a boy or of any man not yet having a habit of virtue or vice, but "is an unjust man” cannot. And the simple affirmative is narrower than the infinite negative, for "is not a non-just man” can be said not only of a just man, but also of what is not man at all. Similarly, the privative negative is wider than the infinite negative. For "is not an unjust man” can be said not only of a man having the habit of justice and of what is not man at all—of which "is not a non-just man” can be said—but over and beyond this can be said about all men who neither have the habit of justice nor the habit of injustice.
Aquinas lib. 2 l. 2 n. 10 His igitur visis, facile est exponere praesentem litteram hoc modo. Quarum, scilicet quatuor enunciationum praedictarum, duae quidem, scilicet infinitae, se habebunt ad affirmationem et negationem, idest ad duas simplices, quarum una est affirmativa et altera negativa, secundum consequentiam, idest in modo consequendi ad eas, ut privationes, idest sicut duae privativae: quia scilicet, sicut ad simplicem affirmativam sequitur negativa infinita, et non convertitur (eo quod negativa infinita est in plus), ita etiam ad simplicem affirmativam sequitur negativa privativa, quae est in plus, et non convertitur. Sed sicut simplex negativa sequitur ad infinitam affirmativam; quae est in minus, et non convertitur; ita etiam negativa simplex sequitur ad privativam affirmativam, quae est in minus, et non convertitur. Ex quo patet quod eadem est habitudo in consequendo infinitarum ad simplices quae est etiam privativarum.	10. With these points in mind it is easy to explain the present sentence in Aristotle. Two of which, i.e., the infinites, will be related to the simple affirmation and negation according to consequence, i.e., in their mode of following upon the two simple enunciations, the infinitives will be related as are privations, i.e., as the two privative enunciations. For just as the infinite negative follows upon the simple affirmative, and.is not convertible with it (because the infinite negative is wider), so also the privative negative which is wider follows upon the simple affirmative and is not convertible. But just as the simple negative follows upon the infinite affirmative, which is narrower and is not convertible with it, so also the simple negative follows upon the privative affirmative, which is narrower and is not convertible. From this it is clear that there is the same relationship, with respect to consequence, of infinites to simple enunciations as there is of privatives.
Aquinas lib. 2 l. 2 n. 11 Sequitur, duae autem, scilicet simplices, quae relinquuntur, remotis duabus, scilicet infinitis, a quatuor praemissis, minime, idest non ita se habent ad infinitas in consequendo, sicut privativae se habent ad eas; quia videlicet, ex una parte simplex affirmativa est in minus quam negativa infinita, sed negativa privativa est in plus quam negativa infinita: ex alia vero parte, negativa simplex est in plus quam affirmativa infinita, sed affirmativa privativa est in minus quam infinita affirmativa. Sic ergo patet quod simplices non ita se habent ad infinitas in consequendo, sicut privativae se habent ad infinitas.	11. He goes on to say, but two, i.e., the simple entinciations that are left after the two infinite enunciations have been taken care of, will not, i.e., are not related to infinites according to consequence as privatives are related to them, because, on the one hand, the simple affirmative is narrower than the infinite negative, and the privative negative wider than the infinite negative; and on the other hand, the simple negative is wider than the infinite affirmative, and the privative affirmative narrower than the infinite affirmative. Thus it is clear that simple entinciations are riot related to infinites in respect to consequence as privatives are related to infinites.
Aquinas lib. 2 l. 2 n. 12 Quamvis autem secundum hoc littera philosophi subtiliter exponatur, tamen videtur esse aliquantulum expositio extorta. Nam littera philosophi videtur sonare diversas habitudines non esse attendendas respectu diversorum; sicut in praedicta expositione primo accipitur similitudo habitudinis ad simplices, et postea dissimilitudo habitudinis respectu infinitarum. Et ideo simplicior et magis conveniens litterae Aristotelis est expositio Porphyrii quam Boethius ponit; secundum quam expositionem attenditur similitudo et dissimilitudo secundum consequentiam affirmativarum ad negativas. Unde dicit: quarum, scilicet quatuor praemissarum, duae quidem, scilicet affirmativae, quarum una est simplex et alia infinita, se habebunt secundum consequentiam ad affirmationem et negationem; ut scilicet ad unam affirmativam sequatur alterius negativa. Nam ad affirmativam simplicem sequitur negativa infinita; et ad affirmativam infinitam sequitur negativa simplex. Duae vero, scilicet negativae, minime, idest non ita se habent ad affirmativas, ut scilicet ex negativis sequantur affirmativae, sicut ex affirmativis sequebantur negativae. Et quantum ad utrumque similiter se habent privativae sicut infinitae.	12. But although this explains the words of the Philosopher in a subtle manner the explanation appears a bit forced. For the words of the Philosopher seem to say that diverse relationships will not apply in respect to diverse things; however, in the exposition we have just seen, first there is an explanation of a similitude of relationship to simple enunciations and then an explanation of a dissimilitude of relationship in respect to infinites. The simpler exposition of this passage of Aristotle by Porphyry, which Boethius gives, is therefore more apposite. According to Porphyry’s explanation there is similitude and dissimilitude according to consequence of affirmatives and negatives. Thus Aristotle is saying: Of which, i.e., the four enunciations we are discussing, two, i.e., affirmatives, one simple and the other infinite, will be related according to consequence in regard to affirmation and negation, i.e., so that upon one affirmative follows the other negative, for the infinite negative follows upon the simple affirmative and the simple negative upon the infinite affirmative. But two, i.e., the negatives, will not, i.e., are not so related to affirmatives, i.e., so that affirmatives follow from negatives. And with respect to both, privatives are related in the same way as the infinites.
Aquinas lib. 2 l. 2 n. 13 Deinde cum dicit: dico autem quoniam etc., manifestat quoddam quod supra dixerat, scilicet quod sint quatuor praedictae enunciationes: loquimur enim nunc de enunciationibus, in quibus hoc verbum est solum praedicatur secundum quod est adiacens alicui nomini finito vel infinito: puta secundum quod adiacet iusto; ut cum dicitur, homo est iustus, vel secundum quod adiacet non iusto; ut cum dicitur, homo est non iustus. Et quia in neutra harum negatio apponitur ad verbum, consequens est quod utraque sit affirmativa. Omni autem affirmationi opponitur negatio, ut supra in primo ostensum est. Relinquitur ergo quod praedictis duabus enunciationibus affirmativis respondet duae aliae negativae. Et sic consequens est quod sint quatuor simplices enunciationes.	13. Then Aristotle says, I mean that the "is” will be added either to "just” or to "non-just,” etc. Here he shows how, under these circumstances, we get four enunciations. We are speaking now of enunciations in which the verb "is” is predicated as added to some finite or infinite name, for instance as it adjoins "just” in "Man is just,” or "non-just” in "Man is non-just.” Now since the negation is not applied to the verb in either of these, each is affirmative. However, there is a negation opposed to every affirmation as was shown in the first book. Therefore, two negatives correspond to the two foresaid affirmative enunciations, making four simple enunciations.
Aquinas lib. 2 l. 2 n. 14 Deinde cum dicit: intelligimus vero etc., manifestat quod supra dictum est per quandam figuralem descriptionem. Dicit enim quod id, quod in supradictis dictum est, intelligi potest ex sequenti subscriptione. Sit enim quaedam quadrata figura, in cuius uno angulo describatur haec enunciatio, homo est iustus, et ex opposito describatur eius negatio quae est, homo non est iustus; sub quibus scribantur duae aliae infinitae, scilicet homo est non iustus, homo non est non iustus. (Figura). In qua descriptione apparet quod hoc verbum est, affirmativum vel negativum, adiacet iusto et non iusto. Et secundum hoc diversificantur quatuor enunciationes.	14. Then he says, The following diagram will make this clear. Here he manifests what he has said by a diagrammatic description; for, as he says, what has been stated can be understood from the following diagram. Take a four-sided figure and in one corner write the enunciation "Man is just.” Opposite it write its negation "Man is not just,” and under these the two infinite enunciations, "Man is non-just,” "Man is not non-just.” Man is just Man is not non-just Man is not just Man is non-just It is evident from this table that the verb "is” whether affirmative or negative is adjoined to "just” and "non-just.” It is according to this that the four enunciations are diversified.
Aquinas lib. 2 l. 2 n. 15 Ultimo autem concludit quod praedictae enunciationes disponuntur secundum ordinem consequentiae, prout dictum est in resolutoriis, idest in I priorum. Alia littera habet: dico autem, quoniam est aut homini aut non homini adiacebit, et in figura, est, hoc loco homini et non homini adiacebit. Quod quidem non est intelligendum, ut homo, et non homo accipiatur ex parte subiecti, non enim nunc agitur de enunciationibus quae sunt de infinito subiecto. Unde oportet quod homo et non homo accipiantur ex parte praedicati. Sed quia philosophus exemplificat de enunciationibus in quibus ex parte praedicati ponitur iustum et non iustum, visum est Alexandro, quod praedicta littera sit corrupta. Quibusdam aliis videtur quod possit sustineri et quod signanter Aristoteles nomina in exemplis variaverit, ut ostenderet quod non differt in quibuscunque nominibus ponantur exempla.	15. Finally, he concludes that these enunciations are disposed aaccording to an order of consequence that he has stated in the Analytics, i.e., in I Priorum [46: 51b 5]. There is a variant reading of a previous portion of this text, namely, I mean that "is” will be added either to "man” or to non-man,” and in the diagram "is” is added to "man” and "non-man. This cannot be understood to mean that "man” and "non-man” are taken on the part of the subject; for Aristotle is not treating here of enunciations with an infinite subject and hence "man” and "non-man” must be taken on the part of the predicate. This variant text seemed to Alexander to be corrupt, for the Philosopher has been explicating enunciations in which "just” and "non-just” are posited on the part of the predicate. Others think it can be sustained and that Aristotle has intentionally varied the names to show that it makes no difference what names are used in the examples.