              So far, then, Aristotle’s appeals to homonymy or multivocity are primarily destructive, in the sense that they attempt to undermine a Platonic presumption regarded by Aristotle as unsustainable.  Importantly, just as Aristotle sees a positive as well as a negative role for dialectic in philosophy, so he envisages in addition to its destructive applications a philosophically constructive role for homonymy. To appreciate his basic idea, it serves to reflect upon a continuum of positions in philosophical analysis ranging from pure Platonic univocity to disaggregated Wittgensteinean family resemblance. One might in the face of a successful challenge to Platonic univocity assume that, for instance, the various cases of goodness have nothing in common across all cases, so that good things form at best a motley kind, of the sort championed by Wittgensteineans enamored of the metaphor of family resemblances: all good things belong to a kind only in the limited sense that they manifest a tapestry of partially overlapping properties, as every member of a single family is unmistakably a member of that family even though there is no one physical attribute shared by all of those family members. 