We should call relative not what is said absolutely of another thing,
such as, for instance, the habits of the soul and the body; nor what
belongs to such a thing, nor what is in such a thing (as for instance
the soul is said to be the soul of such an individual, or to be in
such a subject), but what wholly derives its existence from this
habit (called relation). By "hypostatic existence" I here mean not
the existence which is proper to subjects, but the existence which is
called relative; as, for instance, the double causes the (correlative)
existence of the half; while it does not cause the existence of the
two foot object, nor of two in general, nor the one foot object, nor
one in general. The manner of existence of these objects consists in
that this one is two, and that one one. As a result of this, when these
objects exist, the first is called double, and is such in reality; and
the second is half. These two objects have therefore simultaneously and
spontaneously effected that the one was double, and the other half.
They have been correlatively begotten. Their only existence lies in
their correlation, so that the existence of the double lies in its
surpassing the half, and the half derives its existence from its being
surpassed by the double. Consequently these two objects are not, the
one anterior, and the other posterior, but simultaneous.[259] We might
also examine whether or not other things do not also possess this
simultaneity of existence, as happens with father and son, and other
similar cases. The son continues to exist, indeed, even after the death
of the father; brother also survives brother, since we often say that
some one person resembles some other deceased person.