[8]
Another topic is derived from definition. For
instance, that the daimonion1 is nothing else than a god or
the work of a god; but he who thinks it to be the work of a god necessarily
thinks that gods exist. When Iphicrates desired to prove that the best man is
the noblest, he declared that there was nothing noble attaching to Harmodius and
Aristogiton, before they did something
noble; and,
“I myself am more akin to them than you; at any rate, my deeds are
more akin to theirs than yours.” And as it is said in the
Alexander2 that it
would be generally admitted that men of disorderly passions are not satisfied
with the enjoyment of one woman's person alone. Also, the reason why Socrates
refused to visit Archelaus, declaring that it was disgraceful not to be in a
position to return a favor as well as an injury.3 In all these cases, it is by definition and
the knowledge of what the thing is in itself that conclusions are drawn upon the
subject in question.
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1 The reference is obviously to Socrates, who claimed that a daimonion （a certain divine principle that acted as his internal monitor） checked his action in many cases. When accused of not believing in the gods, he was able to prove, by his definition of the daimonion, that he was no atheist. Similarly, Iphicrates, by his definition of γενναῖος and συγγενής could refute the allegation that he was ignoble and show that his deeds were more akin to those of Harmodius and Aristogiton than to those of his opponents. Paris could say that he was not intemperate, because he was satisfied with Helen alone. Lastly, Socrates refused an invitation to visit Archelaus, king of Macedonia, because he would be unable to return the benefits received, which would imply his being put to shame, and make the invitation a kind of insult.
2 Of Polycrates.
3 “Just as it is to requite them with evil” （Jebb）.
Aristotle in 23 Volumes, Vol. 22, translated by J. H. Freese. Aristotle. Cambridge and London. Harvard University Press; William Heinemann Ltd. 1926.
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