In the uncivilized state the stress of life was chiefly

physical
In the uncivilized state the stress of life was chiefly
physical. The civilized man has to a large degree reversed this
old order, in that the use of the body is incidental in his
work, the stress being placed upon the brain. He piles his life
high with complexities and in place of life being for
necessities, and they few and simple, it is largely for
comforts which we call necessities, and Professor Huxley has
said that the struggle for comforts is more cruel than the
struggle for existence.

On the whole, either there exist no moral instincts, or they are

undistinguishable from prejudices and habits, and are not to be trusted
in moral reasonings
On the whole, either there exist no moral instincts, or they are
undistinguishable from prejudices and habits, and are not to be trusted
in moral reasonings. Aristotle held it as self-evident that barbarians
are meant to be slaves; so do our modern slave-traders. This instance
is one of many to show that the convenience of the parties has much to
do with the rise of a moral sentiment. And every system built upon
instincts is more likely to find excuses for existing opinions and
practices than to reform either.

Everything thus turns upon practice: and Aristotle reminds us that his

purpose here is, not simply to teach what virtue is, but to produce
virtuous agents
Everything thus turns upon practice: and Aristotle reminds us that his
purpose here is, not simply to teach what virtue is, but to produce
virtuous agents. How are we to know what the practice should be? It
must be conformable to right reason: every one admits this, and we
shall explain it further in a future book. But let us proclaim at
once, that in regard to moral action, as in regard to health, no exact
rules can be laid down. Amidst perpetual variability, each agent must
in the last resort be guided by the circumstances of the case. Still,
however, something may be done to help him. Here Aristotle proceeds to
introduce the famous doctrine of the MEAN. We may err, as regards
health, both by too much and by too little of exercise, food, or
drink. The same holds good in regard to temperance, courage, and the
other excellences (II.).