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[352e] that a horse has a specific work1 or function?” “I would.” “Would you be willing to define the work of a horse or of anything else to be that which one can do only with it or best with it?” “I don't understand,” he replied. “Well, take it this way: is there anything else with which you can see except the eyes?” “Certainly not.” “Again, could you hear with anything but ears?” “By no means.” “Would you not rightly say that these are the functions of these (organs)?” “By all means.” “Once more,

1 See 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 εὖ πράττειν, “fare well” and “do well.” The Aristotelian commentator, Alexander, animadverts on the fallacy. For ἔργον cf. further Epictet.Dis. i. 4. 11, Max. Tyr.Dis. ii. 4, Musonius apud Stobaeus 117. 8, Thompson on Meno 90 E, Plato, Laws 896 D, Phaedrus 246 B.

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