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Updated: May 20, 2025
Proprium and Accidens, on the other hand, form no part of the essence, but are predicated of the species only accidentally. Both are Accidents, in the wider sense in which the accidents of a thing are opposed to its essence; though, in the doctrine of the Predicables, Accidens is used for one sort of accident only, Proprium being another sort.
Every changeable thing is divisible; hence every movable thing is divisible, i. e., every body is divisible. What is not divisible is not movable, and hence cannot be body. That which is moved per accidens is necessarily at rest because its motion is not in itself. Hence it cannot have that accidental motion forever. A body moving another must itself be in motion at the same time.
Animal was by them considered a genus; man and brute co-ordinate species under that genus: biped, however, would not have been admitted to be a genus with reference to man, but a proprium or accidens only. It was requisite, according to their theory, that genus and species should be of the essence of the subject. Animal was of the essence of man; biped was not.
Accidens, on the contrary, has no connexion whatever with the essence, but may come and go, and the species still remain what it was before. If a species could exist without its Propria, it must be capable of existing without that on which its Propria are necessarily consequent, and therefore without its essence, without that which constitutes it a species.
Motion may be per se, per accidens, forcible, partial, the latter coming under per accidens. An example of motion per se is the motion of a body from one place to the next; of motion per accidens, when the blackness of an object is said to move from one place to another. Forcible motion is that of the stone when it is forced upward. Partial motion is that of a nail of a ship when the ship moves.
The unity of God, in the Christian sense, and the non-existence of the things called dragons, do not prevent those names being general names. The using a name to connote attributes, turns the things, whether real or imaginary, into a class. Genus, Species, Differentia, Proprium, Accidens.
For a soul residing within the sphere could not alone be the cause of continuous motion. For a soul that moves its body is itself in motion per accidens ; and whatever moves per accidens must necessarily sometime stop , and with it the thing set in motion by it will stop also. This is God.
Every class which is a real Kind, that is, which is distinguished from all other classes by an indeterminate multitude of properties not derivable from one another, is either a genus or a species. And here we may close this part of the discussion, and pass to the three remaining predicables, Differentia, Proprium, and Accidens. To begin with Differentia.
Proprium and Accidens, on the other hand, form no part of the essence, but are predicated of the species only accidentally. Both are Accidents, in the wider sense in which the accidents of a thing are opposed to its essence; though, in the doctrine of the Predicables, Accidens is used for one sort of accident only, Proprium being another sort.
Every class which is a real Kind, that is, which is distinguished from all other classes by an indeterminate multitude of properties not derivable from one another, is either a genus or a species. And here we may close this part of the discussion, and pass to the three remaining predicables, Differentia, Proprium, and Accidens. To begin with Differentia.
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