These very facts what consequence confronts those who say the Ideas are substances capable of separate existence, and at the same time make the Form consist of the genus and the differentiae. For if the Forms exist and ‘animal’ is present in ‘man’ and ‘horse’, it is either one and the same in number, or different. (In formula it is clearly one; for he who states the formula will go through the formula in either case.)
If then there is a ‘man-in-himself’ who is a ’this’ and exists apart, the parts also of which he consists, e.g. ‘animal’ and ’two-footed’, must indicate ’thises’, and be capable of separate existence, and substances; therefore ‘animal’, as well as ‘man’, must be of this sort.
“Now (1) if the ‘animal’ in ’the horse’ and in ‘man’ is one and the same, as you are with yourself, (a) how will the one in things that exist apart be one, and how will this ‘animal’ escape being divided even from itself?
“Further, (b) if it is to share in ’two-footed’ and ‘many-footed’, an impossible conclusion follows; for contrary attributes will belong at the same time to it although it is one and a ’this’. If it is not to share in them, what is the relation implied when one says the animal is two-footed or possessed of feet? But perhaps the two things are ‘put together’ and are ‘in contact’, or are ‘mixed’. Yet all these expressions are absurd.
“But (2) suppose the Form to be different in each species. Then there will be practically an infinite number of things whose substance is animal’; for it is not by accident that ‘man’ has ‘animal’ for one of its elements.
Further, many things will be ‘animal-itself’. For (i) the ‘animal’ in each species will be the substance of the species; for it is after nothing else that the species is called; if it were, that other would be an element in ‘man’, i.e. would be the genus of man. And further, (ii) all the elements of which ‘man’ is composed will be Ideas. None of them, then, will be the Idea of one thing and the substance of another; this is impossible.
The ‘animal’, then, present in each species of animals will be animal-itself. Further, from what is this ‘animal’ in each species derived, and how will it be derived from animal-itself? Or how can this ‘animal’, whose essence is simply animality, exist apart from animal-itself?
“Further, (3)in the case of sensible things both these consequences and others still more absurd follow. If, then, these consequences are impossible, clearly there are not Forms of sensible things in the sense in which some maintain their existence.