Kitap 2
20
But just as there can be no excess or deficiency in temperance and justice because the mean is in a sense an extreme,See 6.17 above. so there can be no observance of the mean nor excess nor deficiency in the corresponding vicious acts mentioned above, but however they are committed, they are wrong; since, to put it in general terms, there is no such thing as observing a mean in excess or deficiency, nor as exceeding or falling short in the observance of a mean.
1
We must not however rest content with stating this general definition, but must show that it applies to the particular virtues. In practical philosophy, although universal principles have a wider application,Or have a wider acceptance. those covering a particular part of the field possess a higher degree of truth; because conduct deals with particular facts, and our theories are bound to accord with these.
1
Let us then take the particular virtues from the diagram.Here apparently the lecturer displayed a table of virtues (like the one in Aristot. Eud. Eth. 1220b 37), exhibiting each as a mean between two vices of excess and defect in respect of a certain class of action or feeling. This is developed in detail in Bk. 3. 6-end and Bk. 4.
