Book, Paragraph

 1   I,  7 |     and in general each of the parts evidently has a function,
 2   I,  13|     these are separated as the parts of the body or of anything
 3 III,  1 |    that moves the instrumental parts of the body in such actions
 4 III,  10|      virtues of the irrational parts. We have said that temperance
 5 III,  10|    whole body but only certain parts.~
 6   V,  4 |      line divided into unequal parts, and he took away that by
 7   V,  4 |        division into two equal parts (sicha), just as if one
 8   V,  11|   himself, but between certain parts of him; yet not every kind
 9   V,  11|        is with a view to these parts that people also think a
10   V,  11|    himself, viz. because these parts are liable to suffer something
11  VI,  1 |      before that there are two parts of the soul-that which grasps
12  VI,  1 |     assumed that there are two parts which grasp a rational principle-one
13  VI,  1 |    they have. Let one of these parts be called the scientific
14  VI,  1 |     state of each of these two parts; for this is the virtue
15  VI,  2 |       of both the intellectual parts, then, is truth. Therefore
16  VI,  2 | respect of which each of these parts will reach truth are the
17  VI,  2 |     are the virtues of the two parts.~
18  VI,  5 |        an art. There being two parts of the soul that can follow
19  VI,  12|     are the virtues of the two parts of the soul respectively,
20 VII,  3 |        move each of our bodily parts); so that it turns out that
21 VIII,  9|    forms of community are like parts of the political community;
22 VIII,  9|  communities, then, seem to be parts of the political community;