) Thus when one thing is said in an
accidental sense to be another, this is either because both belong
to the same thing, and this is, or because that to which the attribute
belongs is, or because the subject which has as an attribute that of
which it is itself predicated, itself is.
(2) The kinds of essential being are precisely those that are
indicated by the figures of predication; for the senses of 'being' are
just as many as these figures. Since, then, some predicates indicate
what the subject is, others its quality, others quantity, others
relation, others activity or passivity, others its 'where', others its
'when', 'being' has a meaning answering to each of these. For there is
no difference between 'the man is recovering' and 'the man
recovers', nor between 'the man is walking or cutting' and 'the man
walks' or 'cuts'; and similarly in all other cases.
(3) Again, 'being' and 'is' mean that a statement is true, 'not
being' that it is not true but falses-and this alike in the case of
affirmation and of negation; e.g. 'Socrates is musical' means that
this is true, or 'Socrates is not-pale' means that this is true; but
'the diagonal of the square is not commensurate with the side' means
that it is false to say it is.
(4) Again, 'being' and 'that which is' mean that some of the
things we have mentioned 'are' potentially, others in complete
reality. For we say both of that which sees potentially and of that
which sees actually, that it is 'seeing', and both of that which can
actualize its knowledge and of that which is actualizing it, that it
knows, and both of that to which rest is already present and of that
which can rest, that it rests.
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