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Not however that I mean to deny—it does happen, συμβαίνει— that there is a connexion of certain particular results or qualities with particular moral states (but these classes and conditions of life are not ‘states’ in this sense): any virtue, I dare say, (ἴσως), as self-control, does generate a particular kind of opinions and desires about things pleasant, good ones namely; and the opposite vice of licentiousness the contrary in the same sphere. This is a parenthetical note to avoid misunderstanding. εὐθὺς...ἐπακολουθοῦσι] ‘there is at once, from the very first, an immediate and close connexion (or consequence) between the σώφρων in virtue of his self-control, and certain good opinions and desires in respect of pleasure’. εὐθύς in the sense of ‘at once’, ‘straight off’, and corresponding sometimes to the Latin statim and ultro, passes into a variety of significations which take their colour from the context. Eth. N. V 14, 1137 b 19, suapte natura, εὐθὺς τοιαύτη ἡ τῶν πρακτῶν ὕλη ἐστίν; see Bonitz on Metaph. Γ 3, 1004 a 5, who cites Categ. 12, 14 a 32, Anal. Pr. I 16, 36 a 6, Eth. N. VI 5, 1140 b 18, εὐθὺς οὐ φαίνεται, omnino non apparet. Polit. III 4, 1277 a 15, τὴν παιδείαν εὐθὺς (from the very first) ἑτέραν. Ib. VI (IV) 11, 1295 b 16, καὶ τοῦτ᾽ εὐθὺς οἴκοθεν ὑπάρχει παισὶν οὖσιν (from their very earliest home associations). Ib. VIII (V) 10, 1310 b 8, εὐθὺς ἐξ ἐναντίων (at once, from direct opposites). Ib. c. 10, ult. μὴ βουλομένων γὰρ εὐθὺς οὐκ ἔσται βασιλεύς (he won't be king at all, omnino). Eth. Eudem. II 5, 1222 a 37, διότι ἡ φύσις εὐθὺς οὐ πρὸς ἅπαντα ὁμοίως ἀφέστηκε τοῦ μέσου. See Fritzsche, note ad loc. Phys. VII 4. 2, bis, 248 a 21, ἀλλ᾽ εὐθὺς ἀνάγκη, and 23. Hist. Anim. II 13. 2, 17.7, κεῖται ὑπὸ τὸ διάζωμα εὐθύς, statim, at once, immediately under. V 17. 5, de Gen. et Corr. II 11. 2, de part. Anim. IV 5. 1. Like ἤδη its connotation is transferred from time, its natural and proper signification, to place.
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