[25] “As distinct from pain or loss.” Bishop Butler’s Sermon on Resentment. See also, Rhet. 11. 2 Def. of [Greek: orgae]. [26] This method of reading the passage is taken from Zell as quoted in Cardwell’s Notes, and seems to yield the best sense. The Paraphrast gives it as follows: “But the aggressor is not ignorant that he began, and so he feels himself to be wrong [and will not acknowledge that he is the aggressor], but the other does not.” [27] As when a man is “_justified_ at the Grass Market,” _i.e._ hung. [28] Where the stock of good is limited, if any individual takes more than his share some one else must have less than his share; where it is infinite, or where there is no good at all this cannot happen. [29] The reference is to chap. vii. where it was said that the law views the parties in a case of particular injustice as originally equal, but now unequal, the wrong doer the gainer and the sufferer the loser by the wrong, but in the case above supposed there is but _one_ party. [30] So in the Politics, 1. 2. _Hae men gar psuchae tou somatos archei despotikaen archaen, o de nous taes orexeos politikaen kai despotikaev._ Compare also Bishop Butler’s account of human nature as a system—of the different authority of certain principles, and specially the supremacy of Conscience. BOOK VI [1] I understand the illustration to be taken from the process of lowering a weight into its place; a block of marble or stone, for instance, in a building. [2] Called for convenience sake Necessary and Contingent matter. [3] One man learns Mathematics more easily than another, in common language, _he has a turn for_ Mathematics, _i e_ something in his mental conformation answers to that science The Phrenologist shows the bump denoting this aptitude. [4] And therefore the question resolves itself into this, “What is the work of the Speculative, and what of the Practical, faculty of Reason.” See the description of _apetae_ II. 5. [5] _praxis_ is here used in its strict and proper meaning. [6] That is to say, the Will waits upon deliberation in which Reason is the judge; when the decision is pronounced, the Will must act accordingly. The question at issue always is, _Is this Good?_ because the Will is only moved by an impression of Good; the Decision then will be always _Aye or No_, and the mental hand is put forth to grasp in the former case, and retracted in the later. So far as what must take place in _every_ Moral Action, right or wrong, the Machinery of the mind being supposed uninjured but to constitute a good Moral Choice, _i e._. a good Action, the Reason must have said Aye when it ought.