8), and in emphasizing the perfect virtue of gentlemanliness (ii.
In the second book, it runs parallel to the Eudemian Ethics in placing good fortune and gentlemanliness (ii.
8-9), where the Nicomachean Ethics places the speculative and the practical life; but it omits the theological element by denying that good fortune is divine grace, and by submitting gentlemanliness to no standard but that of right reason, when the irrational part of the soul does not hinder the rational part, or intellect (vows), from doing its work.
H 13-15) differently, with the consideration of (1) good fortune (thTvxta), and (2) gentlemanliness (KaXoKayaBia).
Gentlemanliness it regards as perfect virtue, containing all particular virtues, and all goods for the sake of the honourable.