P. 138, l. 16. The faculty concerned with which is [Greek:——].

P. 139, l. 16. In every branch of Moral Action in which Practical Wisdom is employed there will be general principles, and the application of them, but in some branches there are distinct names appropriated to the operations of Practical Wisdom, in others there are not.

Thus Practical Wisdom, when employed on the general principles of Civil Government, is called Legislation, as administering its particular functions it is called simply Government. In Domestic Management, there are of course general Rules, and also the particular application of them; but here the faculty is called only by one name. So too when Self-Interest is the object of Practical Wisdom.

P. 139, l. 27. [Greek:——], "our mere Operatives in Public business."
(Chalmers.)

P. 139, l. 32. Practical Wisdom may be employed either respecting Self, (which is [Greek:——] proper) or not-Self, i.e. either one's family=[Greek:——], or one's community=[Greek:——], but here the supreme and subordinate are distinguished, the former is [Greek:——], the latter [Greek:——] proper, whose functions are deliberation and the administration of justice.

P. 140, l. 16. But where can this be done, if there be no community? see Horace's account of the way in which his father made him reap instruction from the examples in the society around him. 1. Sat. iv. 105, etc. See also Bishop Butler, Analogy, part I. chap. v. sect. iii.

The whole question of the Selfish Morality is treated in Bishop Butler's first three and the eleventh Sermons, in which he shows the coincidence in fact of enlightened Self-Love and Benevolence i.e. love of others. Compare also what is said in the first Book of this treatise, chap. v., about [Greek: autarkeia].

P. 140, l. 17. More truly "implied," namely, that Practical Wisdom results from experience.

P. 140, l. 23. This observation seems to be introduced, simply because suggested by the last, and not because at all relevant to the matter in hand.

P. 140, l. 27. An instance of Principles gained [Greek: aisthesei].
(Book 1. chap. viii.)

P. 141, l. 1. Particulars are called [Greek: eschata] because they are last arrived at in the deliberative process, but a little further on we have the term applied to first principles, because they stand at one extremity, and facts at the other, of the line of action.

P. 141, l. 12. I prefer the reading [Greek: e phronesis], which gives this sense, "Well, as I have said, Practical Wisdom is this kind of sense, and the other we mentioned is different in kind." In a passage so utterly unimportant, and thrown in almost colloquially, it is not worth while to take much trouble about such a point.

P. 141, l. 25. The definition of it in the Organon (Post Analyt. 1. xxiv.), "a happy conjecture of the middle term without time to consider of it."

The quaestio states the phenomena, and the middle term the causation the rapid ascertaining of which constitutes [Greek: anchinoia]. All that receives light from the sun is bright on the side next to the sun. The moon receives light from the sun, The moon is bright on the side next the sun. The [Greek: anchinoia] consists in rapidly and correctly accounting for the observed fact, that the moon is bright on the side next to the sun.

P. 141, l. 34. Opinion is a complete, deliberation an incomplete, mental act.

P. 142, l. 19. The End does not sanctify the Means.

P. 142, l. 28. The meaning is, there is one End including all others; and in this sense [Greek: phronesis] is concerned with means, not Ends but there are also many subordinate Ends which are in fact Means to the Great End of all. Good counsel has reference not merely to the grand End, but to the subordinate Ends which [Greek: phronesis] selects as being right means to the Grand End of all. P. 142,1. 34. The relative [Greek: on] might be referred to [Greek: sumpheron], but that [Greek: eubonlia] has been already divided into two kinds, and this construction would restrict the name to one of them, namely that [Greek: pros ti telos] as opposed to that [Greek: pros to telos aplos].

P. 143,1 27. We have no term which at all approximates to the meaning of this word, much less will our language admit of the play upon it which connects it with [Greek: suggnomae].

P. 144, 1 i. Meaning, of course, all those which relate to Moral Action. [Greek: psronaesis ] is equivalent to [Greek: euboulia, ounesis, gnomae, and nous] (in the new sense here given to it).

The faculty which guides us truly in all matters of Moral Action is [Greek: phronaesis], i.e. Reason directed by Goodness or Goodness informed by Reason. But just as every faculty of body and soul is not actually in operation at the same time, though the Man is acting, so proper names are given to the various Functions of Practical Wisdom.

Is the [Greek: phronimos] forming plans to attain some particular End? he is then [Greek: euboulos]—is he passing under review the suggestions of others? he is [Greek: sunetos]—is he judging of the acts of others? he admits [Greek: gnomae] to temper the strictness of justness—is he applying general Rules to particular cases? he is exercising [Greek: nous praktikos] or [Greek: agsthaesis]—while in each and all he is [Greek: phronimos]?

P. 144, 1. 7. See note, on p. 140.

P 144 1.19. There are cases where we must simply accept or reject without proof: either when Principles are propounded which are prior to all reasoning, or when particular facts are brought before us which are simply matters of [Greek: agsthaesis]. Aristotle here brings both these cases within the province of [Greek: nous], i.e. he calls by this name the Faculty which attains Truth in each.

P. 144, 1. 25. i.e. of the [Greek: syllogisimai ton prakton].

P 144,1 27. See the note on [Greek: Archae] on p. 4,1 30. As a matter of fact and mental experience the Major Premiss of the Practica Syllogism is wrought into the mind by repeatedly acting upon the Minor Premiss (i.e. by [Greek: ethismos]).

  All that is pleasant is to be done,
  This is pleasant,
  This is to be done

By habitually acting on the Minor Premiss, i.e. on the suggestions of [Greek: epithymia], a man comes really to hold the Major Premiss. Aristotle says of the man destitute of all self-control that he is firmly persuaded that it is his proper line to pursue the gratification of his bodily appetites, [Greek: dia to toioytos einai oios diokein aytas]. And his analysis of [Greek: akrasia] (the state of progress towards this utter abandonment to passion) shows that each case of previous good resolution succumbing to temptation is attributable to [Greek: epithymia] suggesting its own Minor Premiss in place of the right one. Book VII. 8 and 5. P. 145, l. 4. The consequentia is this:

There are cases both of principles and facts which cannot admit of reasoning, and must be authoritatively determined by [Greek: nous]. What makes [Greek: nous] to be a true guide? only practice, i.e. Experience, and therefore, etc.

P. 145, l. 22. This is a note to explain [Greek: hygieina] and [Greek: euektika], he gives these three uses of the term [Greek: hygieinon] in the Topics, I. xiii. 10,

  { [Greek: to men hygieias poiætikon], [Greek: hygieinon legetai]
  { [Greek: to de phylaktikon],
  { [Greek: to de sæmantikon].

Of course the same will apply to [Greek: euektikon].

P. 146, l. 11. Healthiness is the formal cause of health.
Medicine is the efficient.

See Book X. chap. iv. [Greek: hosper oud hæ hygieia kai ho iatros homoios aitia esti tou ugiainein].

P. 146, l. 17. [Greek: phronæsis] is here used in a partial sense to signify the Intellectual, as distinct from the Moral, element of Practical Wisdom.

P. 146, l. 19. This is another case of an observation being thrown in obiter, not relevant to, but suggested by, the matter in hand.

P. 146, l. 22. See Book II. chap. iii. and V. xiii.

P. 147, l. 6. The article is supplied at [Greek: panourgous], because the abstract word has just been used expressly in a bad sense. "Up to anything" is the nearest equivalent to [Greek: panourgos], but too nearly approaches to a colloquial vulgarism.

P. 147, l. 13. See the note on [Greek: Archæ] on page 4, l. 30.

P. 147, l. 14. And for the Minor, of course,

"This particular action is———."

We may paraphrase [Greek: to telos] by [Greek: ti dei prattein—ti gar dei prattein hæ mæ, to telos autæs estin] i.e. [Greek: tæs phronæseos].—(Chap. xi. of this Book.)

P. 147, l. 19. "Look asquint on the face of truth." Sir T. Browne,
Religio Medici.

P. 147, l. 26. The term [Greek: sophronikoi] must be understood as governing the signification of the other two terms, there being no single Greek term to denote in either case mere dispositions towards these Virtues.

P. 147, l. 30. Compare the passage at the commencement of Book X.
[Greek: nun de phainontai] [Greek: katokochimon ek tæs aretæs].

P. 148, l. 10. It must be remembered, that [Greek: phronæsis] is used throughout this chapter in two senses, its proper and complete sense of Practical Wisdom, and its incomplete one of merely the Intellectual Element of it. P. 152, 1. 1. The account of Virtue and Vice hitherto given represents rather what men may be than what they are. In this book we take a practical view of Virtue and Vice, in their ordinary, every day development.

P. 152, 1. 17. This illustrates the expression, "Deceits of the
Flesh."

P. 156, 1. 12. Another reading omits the [Greek:——]; the meaning of the whole passage would be exactly the same—it would then run, "if he had been convinced of the rightness of what he does, i.e. if he were now acting on conviction, he might stop in his course on a change of conviction."

P. 158, 1. 4. Major and minor Premises of the [Greek:——]
[Greek——]

P. 158, 1. 8. Some necessarily implying knowledge of the particular, others not.

P 158, 1. 31. As a modern parallel, take old Trumbull in Scott's "Red
Gauntlet."

P. 159, 1. 23. That is, as I understand it, either the major or the minor premise, it is true, that "all that is sweet is pleasant," it is true also, that "this is sweet," what is contrary to Right Reason is the bringing in this minor to the major i.e. the universal maxim, forbidding to taste. Thus, a man goes to a convivial meeting with the maxim in his mind "All excess is to be avoided," at a certain time his [Greek:——] tells him "This glass is excess." As a matter of mere reasoning, he cannot help receiving the conclusion "This glass is to be avoided," and supposing him to be morally sound he would accordingly abstain. But [Greek:——], being a simple tendency towards indulgence suggests, in place of the minor premise "This is excess," its own premise "This is sweet," this again suggests the self-indulgent maxim or principle ('[Greek:——]), "All that is sweet is to be tasted," and so, by strict logical sequence, proves "This glass is to be tasted."

The solution then of the phænomenon of [Greek:——] is this that [Greek:——], by its direct action on the animal nature, swamps the suggestions of Right Reason.

On the high ground of Universals, [Greek:——] i.e. [Greek:——] easily defeats [Greek:——]. The [Greek:——], an hour before he is in temptation, would never deliberately prefer the maxim "All that is sweet is to be tasted" to "All excess is to be avoided." The [Greek:——] would.

Horace has a good comment upon this (II Sat 2):

    Quæ virtus et quanta, bom, sit vivere parvo
    Discite, non inter lances mensasque nitentes
    Verum hic impransi mecum disquirite

Compare also Proverbs XXIII. 31. "Look not thou upon the wine when it is red," etc. P. 160, l. 2. [Greek: oron]. Aristotle's own account of this word (Prior Analyt ii. 1) is [Greek: eis on dialuetai hae protasis], but both in the account of [Greek: nous] and here it seems that the proposition itself is really indicated by it.

P. 161, l. 16. The Greek would give "avoids excessive pain," but this is not true, for the excess of pain would be ground for excuse the warrant for translating as in the text, is the passage occurring just below [Greek: diokei tas uperbolas kai pheugei metrias lupas].

P. 162, l. 11. Compare Bishop Butler on Particular Propensions, Analogy,
Part I chap v sect. iv.

P. 162, l. 35. That is, they are to the right states as Vice to Virtue.

P. 165, l. 4 Consult in connection with this Chapter the Chapter on
[Greek: orgae] in the Rhetoric, II. 2, and Bishop Butler's Sermon on
Resentment.

P. 166, l. 7. The reasoning here being somewhat obscure from the concisement of expression, the following exposition of it is subjoined.

Actions of Lust are wrong actions done with pleasure,
Wrong actions done with pleasure are more justly objects of wrath,

[Footnote: [Greek: hubpis] is introduced as the single instance from which this premiss is proved inductively. See the account of it in the Chapter of the Rhetoric referred to in the preceding note.]

Such as are more justly objects of wrath are more unjust,
Actions of Lust are more unjust

P. 168, l. 3. [Greek: ton dae lechthenton]. Considerable difference of opinion exists as to the proper meaning of these words. The emendation which substitutes [Greek: akrataes] for [Greek: akolastos] removes all difficulty, as the clause would then naturally refer to [Greek: ton mae proairoumenon] but Zell adheres to the reading in the text of Bekker, because the authority of MSS and old editions is all on this side.

I understand [Greek: mallon] as meant to modify the word [Greek: malakias], which properly denotes that phase of [Greek: akrasia] (not [Greek: akolasia]) which is caused by pain.

The [Greek: akolastos] deliberately pursues pleasure and declines pain if there is to be a distinct name for the latter phase, it comes under [Greek: malakia] more nearly than any other term, though perhaps not quite properly.

Or the words may be understood as referring to the class of wrong acts caused by avoidance of pain, whether deliberate or otherwise, and then of course the names of [Greek: malakia] and [Greek: akolasia] may be fitly given respectively.

P. 169, l. 29. "If we went into a hospital where all were sick or dying, we should think those least ill who were insensible to pain; a physician who knew the whole, would behold them with despair. And there is a mortification of the soul as well as of the body, in which the first symptoms of returning hope are pain and anguish" Sewell, Sermons to Young Men (Sermon xii.)

P. 170, 1. 6. Before the time of trial comes the man deliberately makes his Moral Choice to act rightly, but, at the moment of acting, the powerful strain of desire makes him contravene this choice his Will does not act in accordance with the affirmation or negation of his Reason. His actions are therefore of the mixed kind. See Book III. chap. i, and note on page 128.

P. 171, 1. 17. Let a man be punctual on principle to any one engagement in the day, and he must, as a matter of course, keep all his others in their due places relatively to this one; and so will often wear an appearance of being needlessly punctilious in trifles.

P. 172, 1. 21. Because he is destitute of these minor springs of action, which are intended to supply the defects of the higher principle.

See Bishop Butler's first Sermon on Compassion, and the conclusion of note on p. 129.

P. 179, 1. 4. Abandoning Bekker's punctuation and reading [Greek: mae agathon], yields a better sense.

"Why will he want it on the supposition that it is not good? He can live even with Pain because," etc.

P. 179, 1. 25. [Greek: pheugei] may be taken perhaps as equivalent to [Greek: pheugouoi] and so balance [Greek: chairouoi]. But compare Chapter VIII (Bekker).

P. 183, 1. 6. "Owe no man anything, but to love one another for he that loveth another hath fulfilled the Law." Romans XIII. 8.

P. 183, I. 20. [Greek: kerameis]. The Proverb in full is a line from
Hesiod, [Greek: kahi keramehus keramei koteei kai tektoni tekton].

P. 184, I. 33. In this sense, therefore, is it sung of Mrs. Gilpin that she

  "two stone bottles found,
  To hold the liquor that she loved,
  And keep it safe and sound."

P. 187, 1. 24. Cardwell's reading, [Greek: tautae gar omoioi, kai ta loipa] is here adopted, as yielding a better sense than Bekker's.

P. 192, 1. 34. The Great man will have a right to look for more Friendship than he bestows, but the Good man can feel Friendship only for, and in proportion to, the goodness of the other.

P. 195, 1. 12. See note on page 68, 1. 8.

P. 202, 1. 28. See I. Topics, Chap. v. on the various senses of [Greek: tauton].

P. 203, 1. 35. "For the mutual society, help, and comfort that the one ought to have of the other, both in prosperity and adversity." P. 206, 1. 10. Which one would be assuming he was, if one declined to recognise the obligation to requite the favour or kindness.

P. 217, 1. 10. "Neither the Son of man, that He should repent."
Numbers xxiii. 19.

"In a few instances the Second Intention, or Philosophical employment of a Term, is more extensive than the First Intention, or popular use." Whately, Logic, iii. 10.

P. 218, 1. 17. "I have sometimes considered in what troublesome case is that Chamberlain in an Inn who being but one is to give attendance to many guests. For suppose them all in one chamber, yet, if one shall command him to come to the window, and the other to the table, and another to the bed, and another to the chimney, and another to come upstairs, and another to go downstairs, and all in the same instant, how would he be distracted to please them all? And yet such is the sad condition of nay soul by nature, not only a servant but a slave unto sin. Pride calls me to the window, gluttony to the table, wantonness to the bed, laziness to the chimney, ambition commands me to go upstairs, and covetousness to come down. Vices, I see, are as well contrary to themselves as to Virtue." (Fuller's Good Thoughts in Bad Times. Mix't Contemplations, viii.)

P. 235, 1. 14. See note, p. 43.

P. 235, 1. 24. See Book II. chap. ix.

P. 237, 1. 3. See Book I. chap. v. ad finem.

P. 238, 1. 2. The notion alluded to is that of the [greek: idea]: that there is no real substantial good except the [greek: auto agathon], and therefore whatever is so called is so named in right of its participation in that.

P. 238, 1. 9. See note on page 136, 1. 15.

P. 238, 1. 24. Movement is, according to Aristotle, of six kinds: [sidenote:Categories, chap xi.]From not being to being . . . . Generation
   From being to not being . . . . Destruction
   From being to being more . . . . Increase
   From being to being less . . . . Diminution
   From being here to being there . . Change of Place
   From being in this way to being in that Alteration

P. 238, 1 31. A may go to sleep quicker than B, but cannot do more sleep in a given time.

P. 239, 1. 3. Compare Book III. chap. vi. [Greek: osper kai epi ton somaton, k. t. l.]

P. 241, 1. 6. Which is of course a [Greek: genesis].

P. 241, 1. 9. That is, subordinate Movements are complete before the whole Movement is. P. 242, 1. 7. Pleasure is so instantaneous a sensation, that it cannot be conceived divisible or incomplete; the longest continued Pleasure is only a succession of single sparks, so rapid as to give the appearance of a stream, of light.

P. 245, 1. 18. A man is as effectually hindered from taking a walk by the [Greek: allotria haedouae] of reading a novel, as by the [Greek: oikeia lupae] of gout in the feet.

P. 249, 1. 12. I have thus rendered [Greek: spoudae (ouk agnoon to hamartanomenon)]; but, though the English term does not represent the depth of the Greek one, it is some approximation to the truth to connect an earnest serious purpose with Happiness.

P. 250, 1. 12. Bishop Butler, contra (Sermon XV.).

"Knowledge is not our proper Happiness. Whoever will in the least attend to the thing will see that it is the gaining, not the having, of it, which is the entertainment of the mind." The two statements may however be reconciled. Aristotle may be well understood only to mean, that the pursuit of knowledge will be the pleasanter, the freer it is from the minor hindrances which attend on learning.

Footnote P. 250, 1. 30. The clause immediately following indicates that Aristotle felt this statement to be at first sight startling, Happiness having been all the way through connected with [Greek: energeia], but the statement illustrates and confirms what was said in note on page 6, 1. 15.

P. 251, 1. 7. That is to say, he aims at producing not merely a happy aggregate, but an aggregate of happy individuals. Compare what is said of Legislators in the last chapter of Book I and the first of Book II.

P. 252, 1. 22. See note, page 146, 1. 17.

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