Abstract of Logic, Book 1 · Chapter 14
CHAP. XIV. Of Whole and Part.
Ax. 1. A Whole is that which conſiſts in the Union of many things, or Parts.
Ax. 2. Thoſe things which, united compoſe or conſtitute the whole, are called Parts.
COMMENTARY.
1. §. In a Whole therefore there are Parts and a Union of Parts: Wherefore when God is ſaid to be wholly every where, or the Humane Soul is ſaid to be whole in the Whole, and whole in every Part, viz. of the Body. The Word whole is improperly taken, and as they vulgarly ſay, Negatively. For that God is wholly in all Places and every where, ſignifies nothing elſe, but that God is not every where by Parts, but after an indiviſible ſort a Mannet. So alſo that the Soul is Whole in the Whole, and Whole in every Part of the Body, is nothing elſe but that the Soul is not in the Body by Parts, ſo as that the Parts of the Soul ſhould anſwer to the Parts of the Body, &c.
Ax. 3. The Whole does not really differ from its Parts, taken all together and united.
1. §. The Whole without all doubt differs from its particular Parts: For the Man is one thing, and the Soul or Body another thing: It differs alſo from all the Parts taken together and not united: For a Corporeal Subſtance is different from Matter and Form, as is deliver'd in the Second Book de An. Cap. 2. and the 7th of the Metaphyſicks, Cap. 3. Alſo a Syllable is not the ſame with the Letters of which it conſiſts, as appears from the 6th Book of the Metaphyſicks Cap. 17. Alſo the Whole is ſaid to be Generated, Spoiled, &c. Which of the Parts cannot be ſaid. The Parts are likewiſe ſaid to Conſtitute the Whole; but the Whole conſtitutes not it ſelf: But if the Parts are all conſidered together and united, they are all together the ſame with the Whole: For nothing can be feigned to be in the Whole but what is in the United Parts: Nor nothing is in the United Parts but what is in the Whole.
Ax. 4. The Parts are by Nature before the Whole, and ſimply more known: But the Whole is more known to us.
1. §. That which is before in Nature, is ſimply more known; that is, is firſt apprehended in a diſtinct and perfect Knowledge: For a perfect Knowledge follows the Order of Nature. That which is Poſterior in Nature is more known to us; that is, is firſt apprehended by a confuſed and imperfect Knowledge. For the Knowledge of our Underſtanding is at firſt confuſed becauſe it derives its Original from the Senſes. The Parts therefore are ſimply more known than the Whole, and the Whole to us than its Parts; as is collected from Book 1. of the Metaphyſicks, Cap. 1.
Ax. 5. Of Wholes, One is by its ſelf, and the other by Accident.
Ax. 6. A Whole by it ſelf is that, in which the Parts are by themſelves.
Ax. 7. A Whole by Accident; in which by Accident.
1. §. The Parts are ſaid then to be in, of themſelves, when either the Whole it ſelf is Eſſential to the Parts, or the Parts are appertaining to the Eſſence at leaſt Integrity of the Whole. By Accident when on the Contrary. For Example: Animal is a Whole of its ſelf in Reſpect to Man and Beaſt; becauſe Eſſential to both: A Whole alſo of the ſame Nature in Reſpect to Body and Soul; becauſe compos'd of both. But when Men are divided into Freemen and Slaves, Man is then a Whole by Accident; becauſe to be free or to be in Slavery, agree not to Men by themſelves but by Accident, and by Reaſon of the Condition they have in the City.
Ax. 8. Whole by it ſelf is four-fold; the one being Univerſal or Logical, the other Formal or Metaphyſical, the third Eſſential or Phyſical, the fourth Integral or Mathematical.
1. §. An Univerſal is nothing more than a Genus in Reſpect of its Species, or its Species of its Individuals.
Ax. 9. An Univerſal, ſays Ariſtotle, is a certain Whole; becauſe it compriſes many things as Parts. So Animal, as we have ſaid, is a Whole in Reſpect of Man and Beaſt; Man in Reſpect of Socrates, and Plato and other Men. And becauſe Univerſal contains not ſubjected Species's and Individuals in Act; that is, actually, but Power, it is come to paſs that this Whole is called Potential; whereas the reſt of the Species's are called Actual; becauſe truly containing their Pasts. It is alſo called Logical, becauſe it is the Office of Logick to diſpute of Univerſals.
Ax. 10. A Formal Whole is nothing elſe but a Species in Reſpect of its Genus and Difference by which it is defined.
1. §. So Man is a Whole, and his Parts are Animal and Rational. Theſe Parts are diſtinguiſhed only by Reaſon. And therefore a Compoſition of Genus and Difference is not a true Compoſition but of Reaſon: That is, ſuch in which the Mind underſtands one thing by two Notions; of which one by the other is determined. This Whole is uſed to be called Metaphyſical, becauſe Metaphyſicks are chiefly converſant about thoſe things which are not ſo much in themſelves, as in Reaſon, different. From whence alſo its Parts are ſaid to be Formal; as if one ſhould ſay, which by Reaſon only, which they call Formality, are diſtinguiſhed.
Ax. 11. An Eſſential Whole is that which conſiſts of Matter and Form.
1. §. Hitherto appertain Firſt and Principally Corporeal Subſtances: and then by way of Similitude, Accidents in the Concrete, as Juſt, White, &c. in which the Subject is as it were the Matter, Accident in the Abſtract is the Form in which Number, alſo, are Works performed by Art. Of this Place alſo are thoſe things in which are diſtinguiſhed Material and Formal: Or, in which there is ſomething Analogous to Matter and Form. So the Matter of Diſciplines, are Precepts, the Form, Method: Of Interpretation, Voice; the Form, Signification. This whole uſes to be call'd Phyſical; becauſe Phyſicks vindicate to themſelves the Conſideration of thoſe things which conſiſt of Matter and Form; Vulgarly it's called Eſſential.
Ax. 12. An Integral Whole is that which has Part out of Part.
1. §. Now Eſſential Parts are really different: for Matter is one thing and Form another: But yet one Part is not out of another: For Matter permeates Matter, and informs all its Parts. But Parts Integral becauſe each is endued with his proper Quantity, not only differ in themſelves, but alſo Site, or, at leaſt Order; So that one is not contained in another. For this it is to have Part out of Part. For Example: The Parts of the Human Body are Head, Breaſt, Belly, Limbs; of the which one containeth not another: So the Parts of Number are divers, and one is not contained in another. This Whole is termed Mathematical; becauſe Quantity is of Mathematical Conſideration: Vulgarly, Integral, more properly Integrate.
Ax. 13. An Integral Whole is either Continued or Diſcrete.
Ax. 14. Both are divided into Homogeneal and Heterogenal; that is Similar and Diſſimilar.
Ax. 15. Homogeneal is that which has Parts of the ſame Name and Nature.
Ax. 16. Heterogeneal of a Diverſe.
1. §. This Diſtribution of the whole Integral is extant in the Firſt Book of the Hiſt. An. Cap. 1. and Book 2. Of the Parts of An. Cap. 1. and Book 1. Of the Gener. of An. Cap. 1. For Example: Inanimate Subſtances, as Water, Wine, Fleſh; alſo Magnitude, Motion, and Time, are Wholes Homogeneal, Continual: The Bodies of Animate, Heterogeneal Continual: Numbers, as Three, Ten, are Wholes Homogeneal, Diſcrete. An Army, Church, the World; Heterogeneal and of the ſame Denomination.
Ax. 17. A Part Heterogeneal is either Principal or leſs Principal.
Ax. 18. That's a Principal, by whoſe Ablation, or Taking away, the whole is deſtroyed.
Ax. 19. The leſs, by whoſe taking away the Whole is only maimed or mutilated.
1. §. For Example: Hand, Brain, Heart, Liver, are Principal Parts of Man; becauſe theſe taken away, of Neceſſity the Man muſt die. Foot, Hand, Ear, &c. are leſs Principal; becauſe theſe being taken away, it is not neceſſary a Man ſhould die.
Ax. 20. A Whole by Accident is chiefly ſaid Four Ways; and firſt, of a Cauſe of divers Effects; ſecondly, an Effect of divers Cauſes; thirdly, of a Subject of divers Adjuncts; fourthly, of an Adjunct of divers Subjects.
1. §. Firſt, a Cauſe of divers Effects: And ſo a Plant may be ſaid to be a Whole; becauſe of Plants, ſome heat, others cool, &c.
Secondly, an Effect of divers Cauſes; as, Mice, ſome of which are ſaid to be generated of the Sun, others, of Mice, &c.
Thirdly, a Subject of divers Adjuncts; as, Men, ſome of which are ſaid to be bond, ſome free; ſome good, ſome bad, &c. An Adjunct of divers Subjects; as, Diſeaſes, ſome of which are ſaid to be of the Mind, ſome the Body; theſe again either, of the Brain, Eyes, Lights, &c.