cular
thing is relative, assuming that we call that a relative in the case of
which relation to something is a necessary condition of existence, he
knows that also to which it is related. For if he does not know at all
that to which it is related, he will not know whether or not it is
relative. This is clear, moreover, in particular instances. If a man
knows definitely that such and such a thing is 'double', he will also
forthwith know definitely that of which it is the double. For if there
is nothing definite of which he knows it to be the double, he does not
know at all that it is double. Again, if he knows that a thing is more
beautiful, it follows necessarily that he will forthwith definitely
know that also than which it is more beautiful. He will not merely know
indefinitely that it is more beautiful than something which is less
beautiful, for this would be supposition, not knowledge. For if he does
not know definitely that than which it is more beautiful, he can no
longer claim to know definitely that it is more beautiful than
something else which is less beautiful: for it might be that nothing
was less beautiful. It is, therefore, evident that if a man apprehends
some relative thing definitely, he necessarily knows that also
definitely to which it is related.

Now the head, the hand, and such things are substances, and it is
possible to know their essential character definitely, but it does not
necessarily follow that we should know that to which they are related.
It is not possible to know forthwith whose head or hand is meant. Thus
these are not relatives, and, this being the case, it would be true to
say that no substance is relative in character. It is perhaps a
difficult matter, in such cases, to make a positive statement without
more exhaustive examination, but to have raised questions with regard
to details is not without advantage.

Part 8

By 'quality' I mean that in virtue of which people are said to be such
and such.

Quality is a term that is used in many senses. One sort of quality let
us call 'habit' or 'disposition'. Habit differs from disposition in
being more lasting and more firmly established. The various kinds of
knowledge and of virtue are habits, for knowledge, even when acquired
only in a moderate degree, is, it is agreed, abiding in its character
and difficult to displace, unless some great mental upheaval takes
place, through disease or any such cause. The virtues, also, such as