For instance, music is good for him that is melancholy, bad for him that mourns; for him that is deaf, it is neither good nor bad.
Nevertheless, though this be so, the terms should still be retained.

For, inasmuch as we desire to form an idea of man as a type of human nature which we may hold in view, it will be useful for us to retain the terms in question, in the sense I have indicated.
In what follows, then, I shall mean by, "good" that, which we certainly know to be a means of approaching more nearly to the type of human nature, which we have set before ourselves; by "bad," that which we certainly know to be a hindrance to us in approaching the said type.

Again, we shall that men are more perfect, or more imperfect, in proportion as they approach more or less nearly to the said type.

For it must be specially remarked that, when I say that a man passes from a lesser to a greater perfection, or vice versa, I do not mean that he is changed from one essence or reality to another; for instance, a horse would be as completely destroyed by being changed into a man, as by being changed into an insect.

What I mean is, that we conceive the thing's power of action, in so far as this is understood by its nature, to be increased or diminished.