Book, Paragraph

 1   I,  3  |      which are only for the most part true and with premisses
 2   I,  7  |          principle; of this, one part has such a principle in
 3   I,  13 |     specifically human; for this part or faculty seems to function
 4   I,  13 |         the incontinent, and the part of their soul that has such
 5 III,  3  |         certain way for the most part, but in which the event
 6 III,  3  |        himself and to the ruling part of himself; for this is
 7  IV,  3  |        will think, is a coward’s part), and must speak and act
 8  IV,  3  |        wrongs; for it is not the part of a proud man to have a
 9  IV,  3  |        of favours; for it is the part of one who takes such matters
10   V,  1  |          it follows for the most part that if one contrary is
11   V,  1  |         this sense, then, is not part of virtue but virtue entire,
12   V,  1  |         the contrary injustice a part of vice but vice entire.
13   V,  2  |        is the justice which is a part of virtue; for there is
14   V,  2  |          of injustice which is a part of injustice in the wide
15   V,  2  |       unjust" which answers to a part of what is unjust in the
16   V,  2  |           but are different as a part is from its whole (for all
17   V,  2  |         from the former kind, as part from whole; for injustice
18   V,  2  |     injustice in this sense is a part of injustice in the wide
19   V,  2  |         which plays a rectifying part in transactions between
20   V,  3  |        is to the whole as either part is to the corresponding
21   V,  3  |          is to the corresponding part.) This proportion is not
22   V,  6  |       for itself, are as it were part of himself, and no one chooses
23   V,  7  |           7~Of political justice part is natural, part legal,
24   V,  7  |         justice part is natural, part legal, natural, that which
25   V,  11 |          amount, which plays the part here that the healthy does
26   V,  11 |          the ratios in which the part of the soul that has a rational
27   V,  11 |         stands to the irrational part; and it is with a view to
28  VI,  1  |   similar distinction within the part which grasps a rational
29  VI,  1  |       objects differ in kind the part of the soul answering to
30  VI,  1  | Therefore the calculative is one part of the faculty which grasps
31  VI,  2  |      intellectual); while of the part which is practical and intellectual
32  VI,  5  |         of the two, i.e. of that part which forms opinions; for
33  VI,  8  |        which plays a controlling part is legislative wisdom, while
34  VI,  8  |          are alone said to "take part in politics"; for these
35  VI,  8  |  politics, and of the latter one part is called deliberative and
36  VI,  11 |        the virtue of a different part of the soul.~
37  VI,  12 |          happiness; for, being a part of virtue entire, by being
38  VI,  12 |      right means. (Of the fourth part of the soul-the nutritive-there
39  VI,  13 |      sense. Therefore, as in the part of us which forms opinions
40  VI,  13 |      wisdom, so too in the moral part there are two types, natural
41  VI,  13 |          it is the virtue of the part of us in question; plain
42  VI,  13 |           i.e. over the superior part of us, any more than the
43 VII,  2  |         would say that it is the part of a practically wise man
44 VII,  3  |         it; for it has to become part of themselves, and that
45 VII,  5  |     women because of the passive part they play in copulation;
46 VII,  6  |        it is not that the better part has been perverted, as in
47 VII,  6  |         man,-they have no better part. Thus it is like comparing
48 VII,  14 |       through some action of the part that remains healthy, for
49 VIII,  3 |     amorous too; for the greater part of the friendship of love
50 VIII,  4 |          for the sake of utility part when the advantage is at
51 VIII,  11|         persons are for the most part like in their feelings and
52 VIII,  12|        their children as being a part of themselves, and children
53 VIII,  12|      reason why childless people part more easily); for children
54 VIII,  14|      claim; they think it is the part of a good friend to help
55  IX,  2  |         and we must for the most part return benefits rather than
56  IX,  2  |       kinsfolk; for these have a part in the family and therefore
57  IX,  4  |    certain acts, while the other part is pleased, and one draws
58  IX,  8  |         good man loves most this part of him. Whence it follows