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καὶ ὧν αἱ ἐπιθυμίαι κ.τ.λ.] The objects of the nobler and better desires are themselves nobler and better: because all ‘impulses’ (ὀρέξεις, which include ἐπιθυμίαι, all natural desires and appetites, as well as θυμός and βούλησις, Eth. Eud. II 7. 2, de An. B 3, 414 b 2; see note on Rhet. II 2. 1), in proportion as they are higher or stronger, have for their objects things ‘greater’, i. e. either better and higher in themselves, or more important. The stronger impulse is always towards the greater object—in some sense. And the converse: ‘the nobler and better the objects, the nobler and better the desires, for the same reason’.
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