1. Whenever the extremes are convertible it is necessary that the middle should be convertible with both. For if A belongs to C through B, then if A and C are convertible and C belongs everything to which A belongs, B is convertible with A, and B belongs to everything to which A belongs, through C as middle, and C is convertible with B through A as middle. Similarly if the conclusion is negative, e.g. if B belongs to C, but A does not belong to B, neither will A belong to C. If then B is convertible with A, C will be convertible with A. Suppose B does not belong to A; neither then will C: for ex hypothesi B belonged to all C. And if C is convertible with B, B is convertible also with A, for C is said of that of all of which B is said. And if C is convertible in relation to A and to B, B also is convertible in relation to A. For C belongs to that to which B belongs: but C does not belong to that to which A belongs. And this alone starts from the conclusion; the preceding moods do not do so as in the affirmative syllogism. Again if A and B are convertible, and similarly C and D, and if A or C must belong to anything whatever, then B and D will be such that one or other belongs to anything whatever. For since B belongs to that to which A belongs, and D belongs to that to which C belongs, and since A or C belongs to everything, but not together, it is clear that B or D belongs to everything, but not together. For example if that which is uncreated is incorruptible and that which is incorruptible is uncreated, it is necessary that what is created should be corruptible and what is corruptible should have been created. For two syllogisms have been put together. Again if A or B belongs to everything and if C or D belongs to everything, but they cannot belong together, then when A and C are convertible B and D are convertible. For if B does not belong to something to which D belongs, it is clear that A belongs to it. But if A then C: for they are convertible. Therefore C and D belong together. But this is impossible. When A belongs to the whole of B and to C and is affirmed of nothing else, and B also belongs to all C, it is necessary that A and B should be convertible: for since A is said of B and C only, and B is affirmed both of itself and of C, it is clear that B will be said of everything of which A is said, except A itself. Again when A and B belong to the whole of C, and C is convertible with B, it is necessary that A should belong to all B: for since A belongs to all C, and C to B by conversion, A will belong to all B.
2. When, of two opposites A and B, A is preferable to B, and similarly D is preferable to C, then if A and C together are preferable to B and D together, A must be preferable to D. For A is an object of desire to the same extent as B is an object of aversion, since they are opposites: and C is similarly related to D, since they also are opposites. If then A is an object of desire to the same extent as D, B is an object of aversion to the same extent as C (since each is to the same extent as each - the one an object of aversion, the other an object of desire). Therefore both A and C together, and B and D together, will be equally objects of desire or aversion. But since A and C are preferable to B and D, A cannot be equally desirable with D; for then B along with D would be equally desirable with A along with C. But if D is preferable to A, then B must be less an object of aversion than C: for the less is opposed to the less. But the greater good and lesser evil are preferable to the lesser good and greater evil: the whole BD then is preferable to the whole AC. But ex hypothesi this is not so. A then is preferable to D, and C consequently is less an object of aversion than B. If then every lover in virtue of his love would prefer A, viz. that the beloved should be such as to grant a favour, and yet should not grant it (for which C stands), to the beloved's granting the favour (represented by D) without being such as to grant it (represented by B), it is clear that A (being of such a nature) is preferable to granting the favour. To receive affection then is preferable in love to sexual intercourse. Love then is more dependent on friendship than on intercourse. And if it is most dependent on receiving affection, then this is its end. Intercourse then either is not an end at all or is an end relative to the further end, the receiving of affection. And indeed the same is true of the other desires and arts.