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sense Forms, that is, excellences and imperfections whether of soul or of body.
But how can they all be powers? Beauty or health of soul or body, very well but surely not ugliness, disease, weakness, incapacity. In a word, is powerlessness a power?
It may be urged that these are qualities in so far as qualia are also named after them: but may not the qualia be so called by analogy, and not in the strict sense of the single principle? Not only may the term be understood in the four ways (of Aristotle), but each of the four may have at least a twofold significance.
In the first place, Quality is not merely a question of action and passion, involving a simple distinction between the potentially active (quality) and the passive: health, disposition and habit, disease, strength and weakness are also classed as qualities. It follows that the common ground is not power, but something we have still to seek.
Again, not all qualities can be regarded as Reason-Principles: chronic disease cannot be a Reason-Principle. Perhaps, however, we must speak in such cases of privations, restricting the term Quantities to Ideal-Forms and powers. Thus we shall have, not a single genus, but reference only to the unity of a category. Knowledge will be regarded as a Form and a power, ignorance as a privation and powerlessness.
On the other hand, powerlessness and disease are a kind of Form; disease and vice have many powers though looking to evil.
But how can a mere failure be a power? Doubtless the truth is that every quality performs its own function independently of a standard; for in no case could it produce an effect outside of its power.
Even beauty would seem to have a power of its own. Does this apply to triangularity?
Perhaps, after all, it is not a power we must consider, but a disposition. Thus, qualities will be determined by the forms and characteristics of the object qualified: their common element, then, will be Form and ideal type, imposed upon Substance and posterior to it.
But then, how do we account for the powers? We may doubtless remark that even the natural boxer is so by being constituted in a