The long-suffering reader is asked to remember that I am not writing a commentary on Aristotle, but measuring what perhaps I have already said ( apparently at hap hazard ) against a recognized classic of equal length, ἀλλεὶ which I am in no way trying to " sell " to the reader, but with which I was unfamiliar and concerning which I had no fixed ideas of, though I acknowledge I assert that I started with a slight antipathy to the author in general but a perfect the antipathy readiness to rec tify it if the evidence showed it to be my notes baseless prejudice. As I think the pages on books V, and VI show

The Longer Moraliania ( ethikon megalon ) looser report, as of
hearer taking things down but not refeleting, perhaps a better
Clarksons, in sense I cd/ dig out so more deep n but from among
irrelevant and uncogent, for my particular purposes, even some more
" Confucian " sayings.

Nature of mind to move, of matter to stop; of mind to be
incapable of conceiving a limit whereat stop is possible,
though wisdom to circumscribe action or consideration of action,
the particularity of a "field"; but in consideration of matter
the moment mind gets "into it", i.e; into the consideration
begins to discover potentials and dynamics, as p.e.: in
atom.

Any man in state of dense ignorance can write
reams of such reflections, but mere prelude of thinking.
general

Nature of mind to move, of matter to stop; of mind to be incapable of conceiving a limit whereat stop is possible, tho' wisdom to circumscribe action or consideration of action, the parcticality of a "field"; but in consideration of matter the moment mind gets "into it", i.e; into the consideration begings to discover potentials and dynamisms, as p.e: in atom.

Any man in state of dense ignorance can write reams of such reflections, but a mere prelude of thinking general.

EXTRA STRONG