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that a
horse has a specific workSee on 335 D, and
Aristotle Eth. Nic. i. 7. 14. The virtue or excellence of
a thing is the right performance of its specific function. See
Schmidt, Ethik der
Griechen, i. p. 301, Newman, Introduction Aristotle
Politics p. 48. The following argument is in a sense
a fallacy, since it relies on the double meaning of life, physical and
moral (cf. 445 B and Cratylus 399 D) and on the ambiguity
of EU)= PRA/TTEIN, “fare
well” and “do well.” The Aristotelian
commentator, Alexander, animadverts on the fallacy. For E)/RGON cf. further
Epictet.Dis. i. 4. 11, Max. Tyr.Dis. ii.
4, Musonius apud Stoba
was
the doing of Themis and Zeus; nor again must we permit our youth to hear
what Aeschylus says—
A god implants the guilty cause in men
When he would utterly destroy a house,
Aesch.For the
idea, “quem deus vult perdere dementat prius,” cf.
Theognis 405, Schmidt,
Ethik d. Griechen, i. pp. 235 and 247, and Jebb on
Sophocles Antigone 620-624. but if any poets
compose a 'Sorrows of Niobe,' the poem that contains these iambics, or a
tale of the Pelopidae or of Troy,
or anything else of the kind, we must either forbid them to say that these
woes are the work of God, or they must devise some such interpretation as we
now require, and<