[47] 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]. [48] Healthiness is the formal cause of health. Medicine is the efficient cause of health. See Book X. chap. iv. [Greek: hosper oud hæ hygieia kai ho iatros homoios aitia esti tou ugiainein]. [49] [Greek: phronæsis] is here used in a partial sense to signify the Intellectual, as distinct from the Moral, element of Practical Wisdom. [50] This is another case of an observation being thrown in _obiter_, not relevant to, but suggested by, the matter in hand. [51] See Book II. chap. iii. and V. xiii. [52]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. [53] 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.) [55] “Look asquint on the face of truth.” Sir T. Browne, Religio Medici. [56] 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. [57] Compare the passage at the commencement of Book X. [Greek: nun de phainontai] [Greek: katokochimon ek tæs aretæs]. [58] 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. BOOK VII [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. [2] This illustrates the expression, “_Deceits_ of the Flesh.” [3] 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.” [4] Major and minor Premises of the [Greek:——] [Greek——] [5]Some necessarily implying knowledge of the particular, others not. [6] As a modern parallel, take old Trumbull in Scott’s “Red Gauntlet.”