Any one can get angry — that is easy — or give or spend money; but to do this to the right person, to the right extent, at the right time, with the right motive, and in the right way, that is not for every one, nor is it easy.

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Man's work as Man is accomplished by virtue of Practical Wisdom and Moral Virtue, the latter giving the right aim and direction, the former the right means to its attainment;

[I]t is rather the case that we desire something because we believe it to be good than that we believe a thing to be good because we desire it. It is the thought that starts things off.

But it is better to assume principles less in number and finite, as Empedocles makes them to be. All philosophers... make principles to be contraries... (for Parmenides makes principles to be hot and cold, and these he demominates fire and earth) as those who introduce as principles the rare and the dense. But Democritus makes the principles to be the solid and the void; of which the former, he says, has the relation of being, and the latter of non-being. ...it is necessary that principles should be neither produced from each other, nor from other things; and that from these all things should be generated. But these requisites are inherent in the first contraries: for, because they are first, they are not from other things; and because they are contraries, they are not from each other.

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A person might fairly doubt also what in the world they mean by the ‘absolute’ this that or the other, since, as they would themselves allow, the account of the humanity is one and the same in the absolute man, and in any individual man: for so far as the individual and the absolute man are both man, they will not differ at all: and if so, then the essential good and any particular good will not differ, in so far as both are good. Nor will it do to say that the eternity of the absolute good makes it to be more good; for a white thing which has lasted white ever so long, is no whiter than that which only lasts for a day. (Bk. 1, Chapter III)