(kissing) it has none: clearly, therefore, to 'love' is an ambiguous
term. Further, see in regard to their intermediates, if some
meanings and their contraries have an intermediate, others have
none, or if both have one but not the same one, e.g. 'clear' and
'obscure' in the case of colours have 'grey' as an intermediate,
whereas in the case of sound they have none, or, if they have, it is
'harsh', as some people say that a harsh sound is intermediate.
'Clear', then, is an ambiguous term, and likewise also 'obscure'. See,
moreover, if some of them have more than one intermediate, while
others have but one, as is the case with 'clear' and 'obscure', for in
the case of colours there are numbers of intermediates, whereas in
regard to sound there is but one, viz. 'harsh'.

  Again, in the case of the contradictory opposite, look and see if it
bears more than one meaning. For if this bears more than one
meaning, then the opposite of it also will be used in more than one
meaning; e.g. 'to fail to see' a phrase with more than one meaning,
viz. (1) to fail to possess the power of sight, (2) to fail to put
that power to active use. But if this has more than one meaning, it
follows necessarily that 'to see' also has more than one meaning:
for there will be an opposite to each sense of 'to fail to see';
e.g. the opposite of 'not to possess the power of sight' is to possess
it, while of 'not to put the power of sight to active use', the
opposite is to put it to active use.

  Moreover, examine the case of terms that denote the privation or
presence of a certain state: for if the one term bears more than one
meaning, then so will the remaining term: e.g. if 'to have sense' be
used with more than one meaning, as applied to the soul and to the
body, then 'to be wanting in sense' too will be used with more than
one meaning, as applied to the soul and to the body. That the
opposition between the terms now in question depends upon the
privation or presence of a certain state is clear, since animals
naturally possess each kind of 'sense', both as applied to the soul
and as applied to the body.

  Moreover, examine the inflected forms. For if 'justly' has more than
one meaning, then 'just', also, will be used with more than one
meaning; for there will be a meaning of 'just' to each of the meanings
of 'justly'; e.g. if the word 'justly' be used of judging according to
one's own opinion, and also of judging as one ought, then 'just'
also will be used in like manner. In the same way also, if 'healthy'
has more than one meaning, then 'healthily' also will be used with
more than one meaning: e.g. if 'healthy' describes both what
produces health and what preserves health and what betokens health,
then 'healthily' also will be used to mean 'in such a way as to
produce' or 'preserve' or 'betoken' health. Likewise also in other
cases, whenever the original term bears more than one meaning, the
inflexion also that is formed from it will be used with more than
one meaning, and vice versa.

  Look also at the classes of the predicates signified by the term,
and see if they are the same in all cases. For if they are not the
same, then clearly the term is ambiguous: e.g. 'good' in the case of
food means 'productive of pleasure', and in the case of medicine
'productive of health', whereas as applied to the soul it means to
be of a certain quality, e.g. temperate or courageous or just: and
likewise also, as applied to 'man'. Sometimes it signifies what
happens at a certain time, as (e.g.) the good that happens at the
right time: for what happens at the right time is called good. Often
it signifies what is of certain quantity, e.g. as applied to the
proper amount: for the proper amount too is called good. So then the
term 'good' is ambiguous. In the same way also 'clear', as applied
to a body, signifies a colour, but in regard to a note it denotes what
is 'easy to hear'. 'Sharp', too, is in a closely similar case: for the
same term does not bear the same meaning in all its applications:
for a sharp note is a swift note, as the mathematical theorists of
harmony tell us, whereas a sharp (acute) angle is one that is less
than a right angle, while a sharp dagger is one containing a sharp
angle (point).

  Look also at the genera of the objects denoted by the same term, and
see if they are different without being subaltern, as (e.g.) 'donkey',
which denotes both the animal and the engine. For the definition of
them that corresponds to the name is different: for the one will be
declared to be an animal of a certain kind, and the other to be an
engine of a certain kind. If, however, the genera be subaltern,
there is no necessity for the definitions to be different. Thus (e.g.)
'animal' is the genus of 'raven', and so is 'bird'. Whenever therefore
we say that the raven is a bird, we also say that it is a certain kind
of animal, so that both the genera are predicated of it. Likewise also
whenever we call the raven a 'flying biped animal', we declare it to
be a bird: in this way, then, as well, both the genera are
predicated of raven, and also their definition. But in the case of
genera that are not subaltern this does not happen, for whenever we
call a thing an 'engine', we do not call it an animal, nor vice versa.

  Look also and see not only if the genera of the term before you
are different without being subaltern, but also in the case of its
contrary: for if its contrary bears several senses, clearly the term
before you does so as well.

  It is useful also to look at the definition that arises from the use
of the term in combination, e.g. of a 'clear (lit. white) body' of a
'clear note'. For then if what is peculiar in each case be abstracted,
the same expression ought to remain over. This does not happen in
the case of ambiguous terms, e.g. in the cases just mentioned. For the
former will be body possessing such and such a colour', while the
latter will be 'a note easy to hear'. Abstract, then, 'a body 'and'
a note', and the remainder in each case is not the same. It should,