Part I, Chapter 3: Of the Ten Categories of Aristotle
WE may bring under this consideration of ideas in relation to their objects, the ten categories of Aristotle, since they are only different classes to which that philosopher chose to reduce all the objects of our thought, comprising all substances under the first, and all accidents under the nine others. They are the following:—I. Substance, which is either spiritual or corporeal, &c.
II. Quantity, which is called discrete when the parts are not connected, as number; continuous, when they are connected, and then it is either—successive, as time, motion; or permanent, which is what is otherwise called space or extension, in length, breadth, and depth; length alone constitutes lines; length and breadth, surfaces; and the three together, solids.
III. Quality, of which Aristotle makes four kinds:—The first comprehends habits: that is to say, the dispositions of mind or body which are acquired by repeated acts, as the sciences, virtues, vices, skill in painting, writing, dancing.
The second, natural powers: such are the faculties of the mind or body—understanding, will, memory, the five senses, the power of walking.
The third, sensible qualities: as hardness, softness, heaviness, cold, heat, colour, sound, smell, the different tastes.
The fourth, form or figure: which is the external determination of quantity, as to be round, square, spherical, cubical.
IV. Relation, of one thing to another, as of father, of son, of master, of servant, of king, of subject; of power to its object; of sight to that which is visible; and all which indicates comparison, as like, equal, larger, smaller.
V. Action, either in oneself, as walking, dancing, knowing, loving; or without oneself, as beating, falling, breaking, lighting, warming.
VI. Passion, to be beaten, to be broken, to be lighted, to be warmed.
VII. Where, that is to say, that which answers to the questions respecting place, as to be at home, at Paris, in his cabinet, in his bed, in his chair.
VIII. When, that is to say, that which answers to the questions which relate to time; as, When did he live? A hundred years ago. When was that done? Yesterday.
IX. Situation, as sitting, standing, lying, before, behind, to the right, to the left.
X. Habit, that is to say, what we have about one for clothing, for ornament, for defence; as, to be clothed, to be crowned, to be sandalled, to be armed.
These are the ten categories of Aristotle, about which there has been so much mystery, although, in truth, they are in themselves of very little use, and not only do not contribute much to form the judgment, which is the end of true logic, but often are very injurious, for two reasons, which it is important to remark.
The first is:—That we regard the categories as something founded on reason and truth, whereas, they are altogether arbitrary, and are founded only in the imagination of a man who had no authority to prescribe a law to others who have as much right as he to arrange, after another manner, the objects of their thoughts, each according to his method of philosophising. And, indeed, there are some who have comprised, in the following distich, everything in the world which, according to the new philosophy, we are capable of considering: —
" Mens, mensura, quies, Motus, positura, Figura, Sunt cum Materia, cunctarum exordia rerum.”
That is to say, that those philosophers maintain that we may explain everything in nature by considering these seven things, or modes, alone.
I. Mens, or the substance which thinks. II. Materia, body, or substance extended. III. Mensura, greatness or smallness of each part of matter.
IV. Positura, their situation in relation to each other. V. Figura, their figure.
VI. Motus, their motion. VII. Quies, their rest, or lesser motion.