The term 'contrary' is applied (1) to those attributes differing in genus which cannot belong at the same time to the same subject, (2)to the most different of the things in the same genus, (3) to the most different of the attributes in the same recipient subject, (4) to the most different of the things that fall under the same faculty, (5)to the things whose difference is greatest either absolutely or in genus or in species. The other things that are called contrary are so called, some because they possess contraries of the above kind, some because they are receptive of such, some because they are productive of or susceptible to such, or are producing or suffering them, or are losses or acquisitions, or possessions or privations, of such. Since 'one' and 'being' have many senses, the other terms which are derived from these, and therefore 'same', 'other', and 'contrary', must correspond, so that they must be different for each category.
The term 'other in species' is applied to things which being of the same genus are not subordinate the one to the other, or which being in the same genus have a difference, or which have a contrariety in their substance; and contraries are other than one another in species (either all contraries or those which are so called in the primary sense), and so are those things whose definitions differ in the infima species of the genus (e.g. man and horse are indivisible in genus, but their definitions are different), and those which being in the same substance have a difference. 'The same in species' has the various meanings opposite to these.
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The words 'prior' and 'posterior' are applied (1) to some things (on the assumption that there is a first, i.e. a beginning, in each class) because they are nearer some beginning determined either absolutely and by nature, or by reference to something or in some place or by certain people; e.g. things are prior in place because they are nearer either to some place determined by nature (e.g. the middle or the last place), or to some chance object; and that which is farther is posterior.-Other things are prior in time; some by being farther from the present, i.e. in the case of past events (for the Trojan war is prior to the Persian, because it is farther from the present), others by being nearer the present, i.e. in the case of future events (for the Nemean games are prior to the Pythian, if we treat the present as beginning and first point, because they are nearer the present).-Other things are prior in movement; for that which is nearer the first mover is prior (e.g. the boy is prior to the man); and the prime mover also is a beginning absolutely.-Others are prior in power; for that which exceeds in power, i.e. the more powerful, is prior; and such is that according to whose will the other-i.e. the posterior-must follow, so that if the prior does not set it in motion the other does not move, and if it sets it in motion it does move; and here will is a beginning.-Others are prior in arrangement; these are the things that are placed at intervals in reference to some one definite thing according to some rule, e.g. in the chorus the second man is prior to the third, and in the lyre the second lowest string is prior to the lowest; for in the one case the leader and in the other the middle string is the beginning.
These, then, are called prior in this sense, but (2) in another sense that which is prior for knowledge is treated as also absolutely prior; of these, the things that are prior in definition do not coincide with those that are prior in relation to perception.
For in definition universals are prior, in relation to perception individuals. And in definition also the accident is prior to the whole, e.g. 'musical' to 'musical man', for the definition cannot exist as a whole without the part; yet musicalness cannot exist unless there is some one who is musical.
(3) The attributes of prior things are called prior, e.g.
straightness is prior to smoothness; for one is an attribute of a line as such, and the other of a surface.
Some things then are called prior and posterior in this sense, others (4) in respect of nature and substance, i.e. those which can be without other things, while the others cannot be without them,-a distinction which Plato used. (If we consider the various senses of 'being', firstly the subject is prior, so that substance is prior;secondly, according as potency or complete reality is taken into account, different things are prior, for some things are prior in respect of potency, others in respect of complete reality, e.g. in potency the half line is prior to the whole line, and the part to the whole, and the matter to the concrete substance, but in complete reality these are posterior; for it is only when the whole has been dissolved that they will exist in complete reality.) In a sense, therefore, all things that are called prior and posterior are so called with reference to this fourth sense; for some things can exist without others in respect of generation, e.g. the whole without the parts, and others in respect of dissolution, e.g. the part without the whole. And the same is true in all other cases.
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