[29] 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]. [30] More truly “implied,” namely, that Practical Wisdom results from experience. [31] This observation seems to be introduced, simply because suggested by the last, and not because at all relevant to the matter in hand. [32] An instance of Principles gained [Greek: aisthesei]. (Book 1. chap. viii.) [33] 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. [34] 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. [35] 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. [36] Opinion is a complete, deliberation an incomplete, mental act. [37] The End does not sanctify the Means. [38] 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. [39] 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].