Abstract of Logic, Book 1 · Chapter 21
CHAP. XXI. Of Diverſity, or Diſtinction of Things.
Ax. 1. DIverſity is that Affection by which Things are diſtinguiſhed one from the other.
Ax. 2. And is, either Real, Rational, or Modal.
Ax. 3. Real is that by which a thing is diſtinguiſhed, either from another thing, or from the Negation of it ſelf.
COMMENTARY.
Another, as Peter from Paul, Blackneſs from Whiteneſs, &c. Negation of its ſelf; as Sight from Blindneſs, Light from Darkneſs, &c.
Ax. 4. A Diverſity of Reaſon is that by which things are diſtinguiſhed only in Conceptions.
1. §. Which happens when one and the ſame thing is not underſtood by one and the ſame … The Schoolmen divide it in their manner … … barouſly, into Diſtinction of Reaſon … Reaſon reaſoned: For foreign, or Reaſon is a Common Name, and agrees both to the Underſtanding and Eſſence of things, as explain'd in Definition; Quiddity they commonly call it. The Intellect they call Reaſon reaſoning; Quiddity, Reaſon reaſoned. And therefore the Diſtinction of Reaſon reaſoning amongſt Scholaſticks; is that which is conſtituted by the Underſtanding it ſelf, which is, when one and the ſame thing is diſtinguiſh'd by two or more, and thoſe reſembling Conceptions. Reaſon reaſoned when in one and the ſame thing there is found one and another Quiddity or Definition; then Effected, when one and the ſame thing is objected to diſſimilous Conceptions. Conceptions are ſaid to be alike; when they repreſent one and the ſame thing after the ſame manner; unlike when a Different. For Example: Should any one conceive Peter to be the ſame with himſelf, he muſt of Neceſſity conceive Peter twice, and likewiſe after the ſame Manner: But if any one ſhould conceive Peter to be a Man or an Animal, he muſt alſo of Neceſſity conſider him twice, but after another and another manner: For the Conception by which Peter is conceiv'd as Peter, is unlike to that Conception by which the ſame Peter is conceived as a Man or as an Animal.
2. §. The Diſtinctions of Reaſon, reaſoning and reaſoned may be diſcerned by this Sign. Thoſe things which are diſtinguiſhed by Reaſon reaſoning are predicated the one of the other in an Identical Predication: Thoſe by Reaſon reaſoned not predicated, or if they are, their Predication is not Identical.
Ax. 5. Modal Diverſity is that by which, Things are diſtinguiſh'd by their Modes.
1. §. There is ſomething in things which neither is the thing it ſelf, nor another thing, nor yet nothing: But a certain Medium betwixt them both. And this uſes to be called a Mode. For Example: A Degree of Quality is not Quality, nor yet is it wholly nothing but a Mode: And therefore a Quality when intended or remitted does not become another Quality, but a Mode of Quality. And when Quality, or any other thing is chang'd after this Manner, it is ſaid to be diſtinguiſhed modally from it ſelf. So is Heat in the firſt Degree from it ſelf in the ſecond and third; and the Hand unfolded from itſelf contracted.
Ax. 6. Diverſity may alſo be diſtributed into that of Eſſential and Accidental.
Ax. 7. Eſſential that, by which things are diſtinguiſhed Eſſentially.
Ax. 8. And is either Subordinate or Coordinate.
Ax. 9. Subordinate is that by which Superiours diſfer from Inferiours ſubject to them.
1. §. To wit the Genus from its Species's, and Species's from their Individuals ſubject to them; and ſo on the contrary. So Animal differs from Man, Man from Socrates, Colour from Whiteneſs and contrariwiſe. This Diverſity is, of Reaſon; becauſe Subordinates being the ſame in the thing it ſelf, they muſt of Neceſſity be diſtinguiſh'd only in Reaſon.
Ax. 10. Coordinate Diverſity is either Numerical, Specifical, or Generical.
Ax. 11. Numerical, is that by which are diſtinguiſh'd the Individuals of the ſame Species; as Plato and Socrates.
Ax. 12. Specifical, the Species's of the ſame Genus and their Individuals; as Man and Beaſt, Alexander and Bucephalus.
Ax. 13. Generical, by which the Genus's themſelves as well the Chief as the Subaltern, and their Species's and Individuals; as Subſtance and Quantity, Body and Spirit, Animal and Plant, Socrates and this Pear-Tree.
Ax. 14. The chief Genns's are diverſe in their whole Eſſence whilſt the Subaltern in Part only, appearing thus.
1. §. The chief Genus's have no common Genus nor conſtitutive Differences; and therefore it follows they muſt be diverſe in their whole Eſſence. But Subalterns have the ſame Common Genus, and therefore cannot be in their whole Eſſence different but in Part only, to wit, their conſtitutive Differences.
Ax. 15. Accidental Difference is either Interna… or External: Internal is either Imparity or Diſſimilitude.
Ax. 16. Imparity is a Diverſity in Quantity.
Ax. 17. Thoſe things are ſaid to be Impars of which one is greater or leſs than another.
1. §. To wit, either in Quantity of Bulk or Perfection, and ſo Silver and Gold, Gold and Virtues are eſteemed to be Impars, in this Verſe, Vilius Argentum eſt Auro, Virtutibus Aurum. i. e. Silver is of leſs Value than Gold, Gold than Virtues. And Chapter the 7th of St. Matthew, the Body is compared with Raiment, as the greater with the leſs, and the Fowls of the Air and Lilies of the Field with Man as the leſs with the greater.
Ax. 18. Diſſimilitude is a Diverſity either in Quality or Paſſion.
1. §. In Quality, to wit, either of a diverſe Species; as, White, Red, &c. at leaſt of a diverſe Degree; as, more or leſs White: For thoſe things which differ not in Species, but Degree, are Part like, Part unlike. Hitherto may be referr'd alſo Diverſity in Site.
Ax. 18. External Difference like that of Conveniency which we have treated of before conſiſts in, ſuch and ſuch Cauſes, Effects, Subjects and Adjuncts External, which appertain not to the Eſſence of the thing.
1. § So Mice generated by the Sun out of Putrid Matter, as it is generally believed are diſtinguiſhed by Efficient from thoſe Mice which are generated of Seed: So the Eye and Ear are diſtinguiſhed by their Ends. Hitherto alſo belong thoſe things that differ in Matter, as Statues of Marble and Braſs. Thoſe which differ in Form, differ alſo in Eſſence. Farther, Water and Fire, differ in Effects. Virtues, Ethical, and Dinoetical in Subject: For thoſe are in the Appetite, theſe in the Mind or Underſtanding, which is in the Greek term'd foreign. Diverſity of things, in Internal Adjuncts, Belongs to Imparity or Diſſimilitude: Hitherto only that that conſiſts in Objects, Signs and Circumſtances. If a Cauſe Efficient, or Final, Subject, or Adjunct, appertain to the Eſſence, or Definition of a thing, if any Diverſity be in them, then it is not to be eſteemed an External but Eſſential: And ſo we proceed to the next Chapter, viz.