Kitap 9
2
Thus the capacity for two contraries can belong to a thing at the same time, but the contraries cannot belong at the same time; i.e., the actualities, e.g. health and disease, cannot belong to a thing at the same time. Therefore one of them must be the good; but the potentiality may equally well be both or neither. Therefore the actuality is better.
3
Also in the case of evils the end or actuality must be worse than the potentiality; for that which is capable is capable alike of both contraries.
3
Clearly, then, evil does not exist apart from things ; for evil is by nature posterior to potentiality.The argument is presumably as follows (the fallacy, as pointed out by Bonitz, is indicated in parenthesis): That which has a separate substantial existence is actuality. Actuality is prior (substantially) to potentiality. Potentiality is prior to evil (in the moral scale. But since by evil Aristotle means the actualization of a potentiality for evil, potentiality is substantially posterior to evil). Therefore that which has a separate substantial existence is prior to evil; i.e., evil does not exist apart from particular instances of evil. The argument is directed against the Platonic Idea of evil (Plat. Rep. 476a); and the corollary which follows against the identification of Evil with one of the principles of the universe (Aristot. Met. 1.6.10, Aristot. Met. 12.10.6, Aristot. Met. 14.4.10, 11; cf. Plat. Laws 896e, Plat. Laws 898c). Nor is there in things which are original and eternal any evil or error, or anything which has been destroyed—for destruction is an evil.
