latter inquires into its nature and properties, because he is concerned
with the truth.

So then should one do in other matters, that the incidental matters may
not exceed the direct ones.

And again, you must not demand the reason either in all things
alike, because in some it is sufficient that the fact has been well
demonstrated, which is the case with first principles; and the fact is
the first step, _i.e._ starting-point or principle.

And of these first principles some are obtained by induction, some by
perception, some by a course of habituation, others in other different
ways. And we must try to trace up each in their own nature, and take
pains to secure their being well defined, because they have
great influence on what follows: it is thought, I mean, that the
starting-point or principle is more than half the whole matter, and that
many of the points of inquiry come simultaneously into view thereby.


VIII

We must now inquire concerning Happiness, not only from our conclusion
and the data on which our reasoning proceeds, but likewise from what
is commonly said about it: because with what is true all things which
really are are in harmony, but with that which is false the true very
soon jars.

Now there is a common division of goods into three classes; one being
called external, the other two those of the soul and body respectively,