Book, Paragraph

  1   I, 1 |             this disease this did him good, and similarly in the case
  2   I, 1 |             to judge that it has done good to all persons of a certain
  3  II, 1 |             Timotheus. The same holds good of those who have expressed
  4  II, 2 |         infinite series eliminate the Good without knowing it (yet
  5 III, 2 |           change or the nature of the good exist for unchangeable things,
  6 III, 2 |              and by its own nature is good is an end, and a cause in
  7 III, 2 |           exist, nor could there be a good itself. This is why in mathematics
  8 III, 2 |         science of the end and of the good is of the nature of Wisdom (
  9  IV, 2 |              must say that this holds good also of the same and the
 10  IV, 3 |    philosopher; for these truths hold good for everything that is,
 11  IV, 3 |             these truths clearly hold good for all things qua being (
 12  IV, 4 |                The same account holds good with regard to "not being
 13  IV, 4 |              that falling in is alike good and not good? Evidently,
 14  IV, 4 |              in is alike good and not good? Evidently, then, he judges
 15  IV, 7 |            change is from not-good to good, or from good to not-good),
 16  IV, 7 |             not-good to good, or from good to not-good), but as a matter
 17  IV, 7 |                the mixture is neither good nor not-good, so that one
 18   V, 1 |               the final cause-for the good and the beautiful are the
 19   V, 2 |             another (e.g. exercise of good condition, and the latter
 20   V, 2 |             causes as the end and the good of the other things; for
 21   V, 2 |         difference whether we call it good or apparent good.~These,
 22   V, 2 |              call it good or apparent good.~These, then, are the causes,
 23   V, 5 |              conditions without which good cannot be or come to be,
 24   V, 5 |             conditions of life and of good; for when in the one case
 25   V, 5 |              for when in the one case good, in the other life and being,
 26   V, 12|               at all, if it has not a good tone.~Incapacity is privation
 27   V, 14|               in general, of evil and good.~Quality, then, seems to
 28   V, 14|            moved or act in one way is good, and that which can do so
 29   V, 14|              contrary—way is vicious. Good and evil indicate quality
 30   V, 16|              indeed we even call them good, i.e. a good thief and a
 31   V, 16|           even call them good, i.e. a good thief and a good scandal-monger.
 32   V, 16|               i.e. a good thief and a good scandal-monger. And excellence
 33   V, 16|        attained their end, this being good, are called complete; for
 34   V, 18|              virtue of which a man is good is the good itself, (2)
 35   V, 18|            which a man is good is the good itself, (2) the proximate
 36   V, 22|              is why not every man is "good" or "bad", "just" or "unjust",
 37   V, 26|             class and is said to hold good as a whole (which implies
 38   V, 29|              own sake, and one who is good at impressing such accounts
 39  VI, 1 |              a cause of health and of good condition, and the objects
 40  VI, 3 |            the same account will hold good; for this-I mean the past
 41  VI, 4 |            things-it is not as if the good were true, and the bad were
 42 VII, 1 |           thing is, we say that it is good or bad, not that it is three
 43 VII, 1 |            for we never use the word "good" or "sitting" without implying
 44 VII, 3 |              is to start from what is good for each and make what is
 45 VII, 3 |              is without qualification good good for each, so it is
 46 VII, 3 |            without qualification good good for each, so it is our task
 47 VII, 6 |              to be?-If the essence of good is to be different from
 48 VII, 6 |    good-itself has not the essence of good, and the latter has not
 49 VII, 6 |             not the property of being good.) For (a) there is knowledge
 50 VII, 6 |               other things as for the good; so that if the essence
 51 VII, 6 |             so that if the essence of good is not good, neither is
 52 VII, 6 |            the essence of good is not good, neither is the essence
 53 VII, 6 |               to which the essence of good does not belong is not good.-
 54 VII, 6 |           good does not belong is not good.-The good, then, must be
 55 VII, 6 |               belong is not good.-The good, then, must be one with
 56 VII, 6 |               one with the essence of good, and the beautiful with
 57 VII, 13|               that the same will hold good of number, if number is
 58  IX, 8 |              form. And the same holds good in all cases, even those
 59  IX, 9 |            and more valuable than the good potency is evident from
 60  IX, 9 |         illness. Therefore, while the good must be one of them, the
 61  IX, 10|             sense; and the same holds good regarding non-composite
 62   X, 4 |               are men who are neither good nor bad), and in others
 63   X, 5 |             And that which is neither good nor bad is opposed to both,
 64   X, 5 |           since that which is neither good nor bad is intermediate
 65   X, 5 |              intermediate between the good and the bad-as if there
 66   X, 10|                The same account holds good for imperishableness also;
 67  XI, 1 |             that is the nature of the good, and this is found in the
 68  XI, 6 |            and is not, and is bad and good, and that the contents of
 69  XI, 6 |              not. And say the same of good and bad, and beautiful and
 70  XI, 8 |               cause of nothing. It is good or bad luck when the result
 71  XI, 8 |               luck when the result is good or evil; and prosperity
 72 XII, 7 |            the same. For the apparent good is the object of appetite,
 73 XII, 7 |             of appetite, and the real good is the primary object of
 74 XII, 7 |               a) some being for whose good an action is done, and (
 75 XII, 7 |       necessity, its mode of being is good, and it is in this sense
 76 XII, 7 |                that without which the good is impossible, and that
 77 XII, 7 |           then, God is always in that good state in which we sometimes
 78 XII, 7 | self-dependent actuality is life most good and eternal. We say therefore
 79 XII, 7 |           living being, eternal, most good, so that life and duration
 80 XII, 9 |              whether it thinks of the good or of any chance thing?
 81 XII, 9 |               it does not possess the good at this moment or at that,
 82 XII, 10|             the universe contains the good, and the highest good, whether
 83 XII, 10|             the good, and the highest good, whether as something separate
 84 XII, 10|              as an army does; for its good is found both in its order
 85 XII, 10|              do little for the common good, and for the most part live
 86 XII, 10|               which all share for the good of the whole.~We must not
 87 XII, 10|             school does not treat the good and the bad even as principles;
 88 XII, 10|     principles; yet in all things the good is in the highest degree
 89 XII, 10|              a principle, but how the good is a principle they do not
 90 XII, 10|           view; for he identifies the good with love, but this is a
 91 XII, 10|          strife.~Anaxagoras makes the good a motive principle; for
 92 XII, 10|             suppose a contrary to the good, i.e. to reason. But all
 93 XII, 10|               The rule of many is not good; one ruler let there be."~
 94 XIII, 3|             materially.~Now since the good and the beautiful are different (
 95 XIII, 3|               of the beautiful or the good are in error. For these
 96 XIII, 7|               unequal, is 2, e.g. the good and the bad, or a man and
 97 XIII, 8|               e.g. movement and rest, good and bad, they assign to
 98 XIII, 9|              And it is hard to make a good case out of bad materials,
 99 XIV, 4 |         principles are related to the good and the beautiful; the difficulty
100 XIV, 4 |               thing as we mean by the good itself and the best, or
101 XIV, 4 |       negative, and say that both the good and the beautiful appear
102 XIV, 4 |             say the One itself is the good itself; but they thought
103 XIV, 4 |              some other way than as a good. But indeed it can be for
104 XIV, 4 |            than because its nature is good. Therefore to say that the
105 XIV, 4 |           that the first principle is good is probably correct; but
106 XIV, 4 |             identical with species of good, and there is a great profusion
107 XIV, 4 |             identical with species of good. But let a man assume Ideas
108 XIV, 4 |           that share in Ideas will be good.~These absurdities follow,
109 XIV, 4 |         thinker avoided attaching the good to the One, because it would
110 XIV, 4 |             is the space in which the good is realized, and that it
111 XIV, 4 |               be just the potentially good.~All these objections, then,
112 XIV, 5 |             impossible not to put the good among the first principles
113 XIV, 6 |           raise the question what the good is that things get from
114 XIV, 6 |           three, but it would do more good if it were in no particular