This chapter considers self-creation and organic wholeness. It does not wish to deny that other senses could be provided, particularly ones that involve Aristotle in contradiction: it specifically prefers to outline a sense which seems reasonable, and of some use. The good life is one of properly ordered activities, culminating in the absolute value of theoria. The logic of wholeness explicates the nature of the structure involved. The daimon of eudaimonia, for Aristotle as explicitly for Plato, is nous, but a complete realization of this paramount good (which heals the specious breach between inclusive and dominant eudaimonia) is only momentary. Civil and theoretic good meet in this, that both are a service of the divine in man.
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