g. of
opportunity, for opportunity in war is studied by strategics and in
disease by medicine, and the moderate in food is studied by medicine
and in exercise by the science of gymnastics. And one might ask the
question, what in the world they mean by 'a thing itself', is (as is
the case) in 'man himself' and in a particular man the account of
man is one and the same. For in so far as they are man, they will in
no respect differ; and if this is so, neither will 'good itself' and
particular goods, in so far as they are good. But again it will not be
good any the more for being eternal, since that which lasts long is no
whiter than that which perishes in a day. The Pythagoreans seem to
give a more plausible account of the good, when they place the one
in the column of goods; and it is they that Speusippus seems to have
followed.
But let us discuss these matters elsewhere; an objection to what
we have said, however, may be discerned in the fact that the
Platonists have not been speaking about all goods, and that the
goods that are pursued and loved for themselves are called good by
reference to a single Form, while those which tend to produce or to
preserve these somehow or to prevent their contraries are called so by
reference to these, and in a secondary sense.
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