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as well. Moreover, if an addition of something to a given object intensifies the character which it had as given, then the thing added will itself as well be of that character. Likewise, also, in the case of other attributes. The rule is not applicable in all cases, but only in those in which the excess described as an ‘increased intensity’ is found to take place. The above rule is, however, not convertible for overthrowing a view. For if the thing added does not make the other good, it is not thereby made clear whether in itself it may not be good: for the addition of good to evil does not necessarily make the whole good, any more than the addition of white to black makes the whole white.
Again, any predicate of which we can speak of greater or less degrees belongs also absolutely: for greater or less degrees of good or of white will not be attributed to what is not good or white: for a bad thing will never be said to have a greater or less degree of goodness than another, but always of badness. This rule is not convertible, either, for the purpose of overthrowing a predication: for several predicates of which we cannot speak of a greater degree belong absolutely: for the term ‘man’ is not attributed in greater and less degrees, but a man is a man for all that.
You should examine in the same way predicates attributed in a given respect, and at a given time and place: for if the predicate be possible in some respect, it is possible also absolutely. Likewise, also, is what is predicated at a given time or place: for what is absolutely impossible is not possible either in any respect or at any place or time. An objection may be raised that in a given respect people may be good by nature, e.g. they may be generous or temperately inclined, while absolutely they are not good by nature, because no one is prudent by nature. Likewise, also, it is possible for a destructible thing to escape destruction at a given time, whereas it is not possible for it to escape absolutely. In the same way also it is a good thing at certain places to follow see and such a diet, e.g. in infected areas, though it is not a good thing absolutely. Moreover, in certain places it is possible to live singly and alone, but absolutely it is not possible to exist singly and alone. In the same way also it is in certain places honourable to sacrifice one’s father, e.g. among the Triballi, whereas, absolutely, it is not honourable. Or possibly this may indicate a relativity not to places but to persons: for it is all the same wherever they may be: for everywhere it will be held honourable among the Triballi themselves, just because they are Triballi. Again, at certain times it is a good thing to take medicines, e.g. when one is ill, but it is not so absolutely. Or possibly this again may indicate a relativity not to a certain time, but to a certain state of health: for it is all the same whenever it occurs, if only one be in that state. A thing is ‘absolutely’ so which without any addition you are prepared to say is honourable or the contrary. Thus (e.g.) you will deny that to sacrifice one’s father is honourable: it is honourable only to certain persons: it is not therefore honourable absolutely. On the other hand, to honour the gods you will declare to be honourable without adding anything, because that is honourable absolutely. So that whatever without any addition is generally accounted to be honourable or dishonourable or anything else of that kind, will be said to be so ‘absolutely’.
Topics, Book III
Translated by W. A. Pickard-Cambridge
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1
The question which is the more desirable, or the better, of two or more things, should be examined upon the following lines: only first of all it must be clearly laid down that the inquiry we are making concerns not things that are widely divergent and that exhibit great differences from one another (for nobody raises any doubt whether happiness or wealth is more desirable), but things that are nearly related and about which we commonly discuss for which of the two we ought rather to vote, because we do not see any advantage on either side as compared with the other. Clearly, in such cases if we can show a single advantage, or more than one, our judgement will record our assent that whichever side happens to have the advantage is the more desirable.
First, then, that which is more lasting or secure is more desirable than that which is less so: and so is that which is more likely to be chosen by the prudent or by the good man or by the right law, or by men who are good in any particular line, when they make their choice as such, or by the experts in regard to any particular class of things; i.e. either whatever most of them or what all of them would choose; e.g. in medicine or in carpentry those things are more desirable which most, or all, doctors would choose; or, in general, whatever most men or all men or all things would choose, e.g. the good: for everything aims at the good. You should direct the argument you intend to employ to whatever purpose you require. Of what is ‘better’ or ‘more desirable’ the absolute standard is the verdict of the better science, though relatively to a given individual the standard may be his own particular science.
In the second place, that which is known as ‘an x’ is more desirable than that which does not come within the genus ‘x’-e.g. justice than a just man; for the former falls within the genus ‘good’, whereas the other does not, and the former is called ‘a good’, whereas the latter is not: for nothing which does not happen to belong to the genus in question is called by the generic name; e.g. a ‘white man’ is not ‘a colour’. Likewise also in other cases.
Also, that which is desired for itself is more desirable than that which is desired for something else; e.g. health is more desirable than gymnastics: for the former is desired for itself, the latter for something else. Also, that which is desirable in itself is more desirable than what is desirable per accidens; e.g. justice in our friends than justice in our enemies: for the former is desirable in itself, the latter per accidens: for we desire that our enemies should be just per accidens, in order that they may do us no harm. This last principle is the same as the one that precedes it, with, however, a different turn of expression. For we desire justice in our friends for itself, even though it will make no difference to us, and even though they be in India; whereas in our enemies we desire it for something else, in order that they may do us no harm.
Also, that which is in itself the cause of good is more desirable than what is so per accidens, e.g. virtue than luck (for the former in itself, and the latter per accidens, the cause of good things), and so in other cases of the same kind. Likewise also in the case of the contrary; for what is in itself the cause of evil is more objectionable than what is so per accidens, e.g. vice and chance: for the one is bad in itself, whereas chance is so per accidens.
Also, what is good absolutely is more desirable than what is good for a particular person, e.g. recovery of health than a surgical operation; for the former is good absolutely, the latter only for a particular person, viz. the man who needs an operation. So too what is good by nature is more desirable than the good that is not so by nature, e.g. justice than the just man; for the one is good by nature, whereas in the other case the goodness is acquired. Also the attribute is more desirable which belongs to the better and more honourable subject, e.g. to a god rather than to a man, and to the soul rather than to the body. So too the property of the better thing is better than the property of the worse; e.g. the property of God than the property of man: for whereas in respect of what is common in both of them they do not differ at all from each other, in respect of their properties the one surpasses the other. Also that is better which is inherent in things better or prior or more honourable: thus (e.g.) health is better than strength and beauty: for the former is inherent in the moist and the dry, and the hot and the cold, in fact in all the primary constituents of an animal, whereas the others are inherent in what is secondary, strength being a feature of the sinews and bones, while beauty is generally supposed to consist in a certain symmetry of the limbs. Also the end is generally supposed to be more desirable than the means, and of two means, that which lies nearer the end. In general, too, a means directed towards the end of life is more desirable than a means to anything else, e.g. that which contributes to happiness than that which contributes to prudence. Also the competent is more desirable than the incompetent. Moreover, of two productive agents that one is more desirable whose end is better; while between a productive agent and an end we can decide by a proportional sum whenever the excess of the one end over the other is greater than that of the latter over