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‘And those who have now (by this time, ἤδη) learnt to regard the same things as good and bad (to each)’, ‘id est, qui eandem fortunam subiere, et in eum statum ac conditionem vitae venere, ut quod aliis molestum sit ipsis quoque incommodet, et quod alios iuvet eodem pacto ipsos sublevet’ (Victorius); ‘and those who have the same friends and the same enemies; for between such there must needs be a community of wishes, (good to the common friend, harm to the common enemy,) and therefore, by wishing for another the same things that he desires for himself, a man plainly shews that he is that man's friend’. See the illustrations from the Eth. N. quoted in the preceding note. For καὶ οἷς δὴ (A^{c} and Bekker), Q, Y^{b} and Z^{b} have ἤδη, which is the reading of Victorius, and is supported by Vater. The latter notes (as I had myself observed) that δή ‘you know’, ‘to be sure’, to attract attention, is not at all in Aristotle's manner (it is Platonic, not Aristotelian) in a mere enumeration like this. I doubt if there is another instance of it in the Rhetoric. ἤδη on the contrary, which Victorius has represented in his explanation, is quite in point, and in fact adds something to the sense.

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