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ἔστω] marking the popular nature of the definition, which may be assumed for the occasion, though perhaps not strictly exact and scientific, has been already noticed several times, and will occur again in the definitions of the next two chapters.

‘Let it be assumed then that shame is a kind of pain or disturbance (of one's equanimity, or the even balance of the mind, which is upset for the nonce by the emotion) belonging to’ (περί, arising or manifested in) ‘that class of evils which seem to tend to discredit’ (loss of reputation— φόβος τῆς ἀδοξίας, the popular definition, in Eth. N. IV 15, init.)—‘present past or future’ (this marks the confusion or identification of αἰδώς and αἰσχύνη, see above), ‘and shamelessness a kind of slight regard of, con temptuous indifference to’ (on ὀλιγωρία, note on II 2. 1, comp. II 2. 3), ‘and an insensibility to these same things’. On the connexion of ἀναισχυντία and ὀλιγωρία, comp. Demosth. de F. L. § 228, τίνα τῶν ἐν τῇ πόλει φήσαιτ᾽ ἄν βδελυρώτατον εἶναι καὶ πλείστης ἀναιδείας καὶ ὀλιγωρίας μεστόν (see Shilleto's note); adv. Conon. 1268 and 9, §§ 38, 39, τοίνυν πάντων ἀναιδέστατον...τὴν δὲ τούτου πρὸς τὰ τοιαῦτ᾽ ὀλιγωρίαν κ.τ.λ.

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