Page:O. F. Owen's Organon of Aristotle Vol. 2 (1853).djvu/59

 That also is preferable, which is present with the better and more honourable, as (that which is present) with God, than with man, and with the soul, than with the body. The property, also, of the better is better than that of the worse, e. g. that of God than that of man, for according to what are common in both, they do not differ from each other, but the one excels the other in properties. Whatever, also, is in the better, or the prior, or the more honourable, is better, as health than strength and beauty, for the one is in the moist, and the dry, and the hot, and the cold, in short, (in those things) whereof primarily the animal consists, but the other in things posterior, for strength is in nerves and bones, but beauty seems to be a certain symmetry of the members. The end, also, appears to be preferable to those things tending to the end, and of two things, that which is nearer to the end, and in short, what contributes to the end of life, is preferable to what (tends) to something else, as that which contributes to felicity, than what tends to prudence. Moreover, the possible than the impossible, and when there are two efficients, that of which the end is better. The efficient, however, and the end, (we must consider) from analogy when one end more surpasses another, than that, its own efficient cause, thus, if felicity more excels health than health the salubrious, what is productive of felicity will be better than health, for as far as felicity surpasses health, so far what is productive of felicity surpasses the salubrious. Nevertheless, health less surpasses the salubrious, so that what is productive of felicity more surpasses the salubrious then does health the salubrious. Evidently, then, what is productive of felicity is preferable to health, since it more surpasses the same thing.