Aristotle, Rhetoric
J. H. Freese, Ed.

then health is a greater good than pleasure. [8] And that which is more desirable in itself is superior to that which is not; for example, strength is a greater good than the wholesome, which is not desirable for its own sake, while strength is; and, this we agreed was the meaning of a good. [9] And the end is a greater good than the means; for the latter is desirable for the sake of something else, the former for its own sake; for instance, exercise is only a means for the acquirement of a good constitution. [10] And that which has less need of one or several other things in addition is a greater good, for it is more independent （and “having less need” means needing fewer or easier additions）. [11] And when one thing does not exist or cannot be brought into existence without the aid of another, but that other can, then that which needs no aid is more independent, and accordingly is seen to be a greater good.

[12] And if one thing is a first principle, and another not; if one thing is a cause and another not, for the same reason; for without cause or first principle nothing can exist or come into existence. And if there are two first principles or two causes, that which results from the greater is greater; and conversely, when there are two first principles or two causes, that which is the first cause or principle of the greater is greater. [13] It is clear then, from what has been said, that a thing may be greater in two ways; for if it is a first principle but another is not, it will appear to be greater, and if it is not a first principle [but an end], while another is; for the end is greater and not a first principle.¹ Thus, Leodamas, when accusing Callistratus,² declared that the man who had given the advice
was more guilty than the one who carried it out; for if he had not suggested it, it could not have been carried out. And conversely, when accusing Chabrias, he declared that the man who had carried out the advice was more guilty than the one who had given it; for it could not have been carried out, had there not been some one to do so, and the reason why people devised plots was that others might carry them out.

[14] And that which is scarcer is a greater good than that which is abundant, as gold than iron, although it is less useful, but the possession of it is more valuable, since it is more difficult of acquisition. From another point of view, that which is abundant is to be preferred to that which is scarce, because the use of it is greater, for “often” exceeds “seldom,”; whence the saying: “ Water is best.³

” [15] And, speaking generally, that which is more difficult is preferable to that which is easier of attainment, for it is scarcer; but from another point of view that which is easier is preferable to that which is more difficult; for its nature is as we wish. [16] And that, the contrary or the deprivation of which is greater, is the greater good.⁴ And virtue is greater than non-virtue, and vice than non-vice; for virtues and vices are ends, the others not. [17] And those things whose works are nobler or more disgraceful are themselves greater; and the works of those things, the vices and virtues of which are greater, will also be greater, since between causes and first principles compared with results there is the same relation as between results compared with causes and first principles. [18] Things, superiority in which is more desirable or nobler, are to be preferred; for instance, sharpness of sight is preferable to keenness of smell for sight is better than smell.