Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	evil_a	good_a	know_v	2,974	5	4.2147	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A21187	The ethiques of Aristotle, that is to saye, preceptes of good behauoute [sic] and perfighte honestie, now newly tra[n]slated into English; Nicomachean ethics. English. Abridgments	Aristotle.; Wilkinson, John, servant to the Earl of Derby.; Latini, Brunetto, 1220-1295.	1547 (1547)	STC 754; ESTC S104425	38,935	167

the election he is nother called good nor euyll Â¶ Also the opinion is of truthe or falsehode but the election is of wel or euell And like opynions are of those thynges that a maÌ„ knoweth not sureli But the election is of those thinges whiche a man knoweth of a suretie yet euery thing is not to be chosen but those wherein a manne hathe had councell before And yet councel is not to be kepte in euery thing But of those wherin wyse men take councell but of the thynges whereof fooles couÌ„cell is no couÌ„cel to be made but these thinges which be weightie and maye be done by vs the Issue beyng doutefull that is to saye doutefull in the ende There be thynges whiche be to haue councell as to geue medysyns to a sycke manne or like thinges Of other thinges whiche appertayneth not to vs nedeth no counsayll as to kepe councell vppon thynges that be perpetuall and of necessitie as whether the sonne ryse in the mornyng or yf it rayne or not nor yet to councell of thynges that come by chaunce as too fynde a Pursse or other treasure nor yet to councell vppon the ende but rather vppon the thynges that go before the end Â¶ The Physicyan counsaileth vpon the lyfe of the sycke and counsayleth howe he maye heale hym The Rhethorician counsaileth not vppon perswasyons and he that makethe the lawe counsayleth not of the beatitude but rather euery man counsayleth in those thinges by the whyche they maie come to the thynges that be nedefull to theyr arte by him or by his freÌ„des as he woulde to hymselfe The wyll is the ende or the intente as it is sayd aboue where it semeth to some men that to be good which please them other there be to whom it semeth that all is good that the most would haue coÌ„monly but according to the truthe it is not so but good is that whiche seemeth good to them that be good that iudge thinges as they bee and iudge as doth the whole man that iudgeth that swete which is swete and that bitter which is bitter But the sicke man doth al coÌ„trarye for he iudgeth bitter to bee swete the swete bytter and so vnto an euel man that which is good seemeth euell and that is euyll good and this is because the euel man taketh not delight to be good but that he delyteth to be euell and there be manye sicke of this naughty syckenes because the woorkes good and euell be in their iugemeÌ„t Then it is in vs to do wel also it is in vs to do euel and somtymes it is by the workes of man as it is with chyldren put the case that some be naught the father thynketh hym good And that good and euel is in vs it appeareth by theÌ„ that made the law whiche scourgeth theim that do euell with dyuerie paynes and geueth honoure to theym that do well The lawes put men in comforte to dooe wel and constrayne them from euell and no man comforteth another to doo that thynge that is not in his power There is none that wyll aduyse a manne to mourne for that thyng that he shoulde sorow nor there is none that wyll beare a man in hand he shal not warme standing nere the fyer that he bee not thrusty nor hungry and they that made the lawes punishe men for suche Ignoraunce wherein thei be gilty And it is to be knoweÌ„ that there is doble ignorance one is this of the which a man is notcause as the ignoraunce of the foole and for thys a manne is not to bepunished another ignorance whereof a man is cause as the ignoraunce of a dronken man And for that a man ought to be punished for euery manne that passeth the commaundementes of reason and of the lawe ought to bee punished and euery man that is iuste or euill is suche because he will bee suche But when a man is made iuste or e-euill he is not become iust bycause he would become iust As it happeneth to a man that was wonte to bee whole and is sicke and is not healed bycause he had no will that he would not belefe the Phisicion nor vse the thynges that conserueth health And such like is he that casteth a stone that before he casteth it it is in his power to holde it But when he hath caste it it is not in his power to holde it nor in his will And so it is in a man that becometh euil in the begin nyng it is in his power to bee come good â§ Malice is not onely in man by will But more ouer it is in the body As a man to bee blind andlame and these euils maie be in two sortes y â— one is by nature as he that is borne blind lame the other maie come by a mannes owne foly As by them that drinke theimselfes blynde or fall to stealyng or other euill dedees Of suche there is no pety to bee taken excepte thei repente and amende theim selfes Then euery manne is the cause of his owne imaginacion for that a manne hath naturall vnderstaÌ„dyng to knowe good and euill Then ought wee to will to dooe well and to flie from euill And it is the beste thyng and not impossible to take a custome and doctrine in goodnes and he that taketh it at the beginnyng and continueth suche a man hath a good nature and perfight And who that taketh the coÌ„trary hath an euil nature But although it be euil he may make it good if he wil For it is in him to take what he wil then vertue and vice is according to the will of manne But marke this that operacion and habite bee not accordyng to the will of man in one sorte but in diuerse For why The operacioÌ„s from the beginnyng to the ende is in the power and will of manne But the habite is not in the power nor in the will of man if it be not at his beginnyng Â¶ The .xvj. Chapiter Â¶ Of Fortitude LEt vs speake now of euery habite begin at strength I laie that streÌ„gth is accordyng as it is said before a meane betwene feare and hardines For ther be thynges that a man ought reasonably to feare as vices and euery thing that putteth a man in an euill name and thei that be not afraied of these thynges be shamelesse and worthy to bee blamed And thei that be afraid of these are to be praised â–ª There be men that be hardy in battail and there be that bee liberall in spendyng money but the verie strong man is nether more nor lesse then nedeth and is redy in all these thynges as nedeth to sustain But the irefull man excedeth in these thynges and the fearefull man lacketh in theim The thynges that be to be feared bee not of one nature but of many sortes For there bee diuerse thynges that are to be fered of al men that haue wit and vnderstandyng for he that feareth not thondre and the waues of

manslaughter treason and adultry so there be thynges whiche bee vertues and haue no extremities As teÌ„peraunce and fortitude for the meane hathe no extremitee in it selfe Fortitude or strength is a meane betwene feare and folish hardinesse Chastite is meane betwene the man that foloweth his wil and he that vtterly forsaketh it Liberalite is the mean betwene prodigalite Auarice for the prodigall is lesse in receuing then he is in geuing and the couetous contrarie but the maÌ„ that is liberal kepeth the meane betwene these two extremities Liberalite truth and prodigalite in litel and mean thinges but in greate thynges the meane is called Magnificence the suê‘abuÌ„daÌ„ce hath no name in Latin but in Greke ir is called Pleonasmonus the lyttel is called Pernesa Meane in the wil is equanimite that is to sat equalnes Equanimite are those that wil not to much The Magninimus is he that willeth to much and he that wil not is called pusillanimus A maÌ„ that angreth with a thing so much as it veho ueth is called meke he that is angri with a thig withoutcause is called Irefull and he that is not so angry as he should be is called Iniracibile or angerles truthe is in the myddes betwene the twoo extremees that is betwene ouermuche and to lytel Those which kepe the meane betwene these two thynges be called trusty and thei that ouerpasse be called vaunters or boasters And those that bee to short in these thynges be called humble and they that kepe the meane in thes thinges of sporte plaie be called in Greke Metrocalor and they that ouerpas be called skoffers and they that lacke be called haskardes and he that kepeth the meane in coÌ„pany is called coÌ„paniable and he that passeth the mean loking for no gaynes is called a good felowe and he that passeth the middest and al forgaines is called a flatterer Shamfastnesse is a passion of the minde and no vertue and they that holde the meane in shame be called shamfaste and they that bee more ashamed than nede is be called in Greke Recoples and they whiche shame lesse than thei shulde are called shamelesse Â¶ Howe to knowe vertues Chaptter .xiiii. THre dysposicyons ben in the workes of man that is to saye muche lyttel and mean And al thes thre thynges bene contrary emongest theymselues For lyttell is contrary to muche and the meane is contrarye to theym bothe that is to saye to lyttell and to muche whence yf thou wylte make coÌ„paryson betwene the meane and muche we maye say to muche and yf we wyll make comparison betwene the meane and litel we may say to litel whence yf thou wilt make comparison betwene prowes and feare ther prowes shalbe called hardines and yf a man will compare betwene prowes and hardines verely theyr prowes shalbe called fear But it is to be knoweÌ„ that ther is a greater contrary from the one extreme to the other theÌ„ it is from the meane to the extremes yet the one is more nere to the meane then is the other Â¶ Example hardynes is more nearer to prowes then is feare and prodygalitee is more nearer to Lyberalitee then is Auarice but the sencibilite of the carnall wyll is more neare vnto Chastitee then it is to Lechery and that is by two reasons the one reason is accordynge to the nature of the thynge the other is of oure parte by nature and thys is the reason whereof that fear is more contrari vnto Fortytude then is hardynes of our parte because the extremytees vnto the whiche we been moste ready to fall by nature been the furthest froÌ„ the mean and therfore we fal more redily vnto carnal desires then we do to the coÌ„trary Then in so much that vertue is in the meane and to take the mean there nedeth so many consideracioÌ„s it is a hard thing for a man to become vertuous Euery art apperteneth to euery maÌ„ euery man ought to lern speciallye suche as are wise and expert therin for euery man cannot find the point of the cercle but he onely that is wise in Geometry Can do and wyl do the thynge is lightlye sayde but to do with al dewe circumstance appertcineth onely to them that be wyse in that arte Euery operacion that kepeth the meane is faire and worthi reward and for this cause we oughte to incline our mides contrary to our desires wherby we may come to the mean although it be a hard thyng at the fyrst Then in al thynges the mean is to be praysed and the extremities to bee blamed Â¶ Howe a man doth wel and euel Chapiter .xv. THere bee operacions which a man doth not with his will that is to saye by force or by ignorance as if the wynd shuld take a manne and cary him into another countreye There be other operacions whiche a man doth willyngly by his own conseÌ„t as a man that doth a worke of vertue or vyce by his propre wil. And there be other operacions whiche be part by his wyl and parte not accordyng to hys wyll as yf a man beyng vppon the Sea in time of tempest and casteth forth his harnes stuffe to saue him selfe or as it hathe bene sene that the lord hath coÌ„mauÌ„ded his subiect to slaie hys father or mother in pain of life Such operacions be not coÌ„pouÌ„ded of the workes of wil nor inforced yet if thou do it thou doest it by thy wil although thou dooe it by commaundemente therefore suche woorkes haue praise and dispraise A man oughte rather to die then to doc so fyithy a thing as to kyll father or mother or to do any such like thynges Lacke of wit and discrecion is the cause of all eiuell for lacke of knowledge what is to be done what is not to bee done is the onely cause of the in crease of euel meÌ„ In this know lage the mind seeth not the euil name and peril that they run in to Thinke you a dronken man and Ireful when he dothe any euell dede that he doth it by ignorance without knowledge al though he be ignoraÌ„t in his dede Neuerthelesse the cause of the malice is not without hym for why the science of a man caÌ„ not depart from him Then the cause of the coÌ„cupiscence of this euel is but in the euel doer that foloweth hys wyll for it is impossyble that a man may do wel by his wyll and euell withoute his wyl And lykewyse the wyll is more common and more generall then is the election For why the operacyon of the wyll is common with Beastes and children but the election apperteineth not but to him that abstaineth him self from concupiscence Somtimes a man wold haue a thyng that is possible yet doth chose for it that whiche is impossible Also the wil is theÌ„tent but the electioÌ„ is an antecedeÌ„t vnto thenteÌ„t for why election goeth before the operacion the operacion goth after And a maÌ„ is called good or euel by the worke but by

egal and therby may be taken and geuen greate thinges litel thinges is an instrumeÌ„t wherby iudges may do iustice Money is a liuelesse lawe but the iudge the lawes haue life god is y â— vniuersal law of al thinges the vigor strenthe of egalnes standeth faste by the obseruacion of the law of cities and the laborers of the fiel des rilthe likewise increaseth therby for lacke of iustice fall in ruine The prince is the obser uer of iustice and egalnes and therfore he geueth not the goodes wherof he is Lorde more to himself theÌ„ to other Wherfore it is saide honors and lordships maketh a man knowen The people presupposeth that liberalite is cause of Principalitee and Lordshippe and some saye that riches is the cause other put nobilitee of bloudde But the wise manne saieth and beleueth that vertue is the cause that a manne is worthy to haue Lordshippe Justice is in two sortes one is natural and another accordinge to the lawe the lawe naturall is one selfe nature in euerye man as the fyer whersoeuer it be it goth vpwarde the other which is accordig to the lawe hath many diuersyties as we se in sacrifices which be diuersli done some by beastes and some by certaine generacyons of trees and in bothe these iustices equalite is to be vnder stand He that reÌ„dreth the thing that he hath in kepyng not willyngly but by feare is not iuste by himselfe but by other but he that yeldeth by himself because of honestye with a good wyll he is iuste The hurtes whiche be commonly dooen amanges menne be in thre sortes The first by error and by ignorance the other is by ignoraunce with wil to hurt the third bi thought malice and in wil to hurte By ignorance is wheÌ„ a man in his dede hathe not studied as other and as he shuld and these twoo sortes be not imputed vniuste for why their dedes procede not of malice but when a man doth hurt hy malice prepenced or by propre will there is no circumstaÌ„ce that can excuse his malice for it is very euel and vituperable Ther be two maners of ignorances one natural as the na tural fole an other wherof a maÌ„ is cause as when a man is igno raunt because he wyll not study to knowe the thyng that he oughte to knowe of troth and wel Aboue iustice is better then iustice but accordyng to the truth in the very meane ther is no de uisioÌ„ and the very iustice is not that whiche is in the lawes but that iustice whiche is in the Almighty glorious God is ge ueÌ„ to maÌ„ bi the which iustice maÌ„ maketh himselfe like vnto god Of prowesse Cha xxvii THere bee two kindes of vertues the one is called morall the whiche belongeth too the life sencible whiche hath no reason another vertue intellectuall or reasonable the whiche is vnderstandynge and discrecion Then the life sen syble doth fleeth and persecuteth withoute anye delyberacyon and therfore it is sayed that this vertue desyreth concupyscence but the vnderstandying affirmeth and maketh no election without him theÌ„ the beginning of the election is desyre intellectuall beecause of some thyng And no man vseth the election in the thyng that is past before because that which is doen can not be vndooen for there vpon is no power nor there falleth no electioÌ„ in thinges of necessite as in risyng setting of the SuÌ„ne that ryseth by nature â§ In the solle of man bee fyue thynges of the whiche maye be spoken truthe affirmynge and deniyng that is to say Art scyence Prudence Sapience and vnderstandyng Scyenceis by suche demonstracion which can not be otherwaies and nether doth ingender nor corrupt and euery science or discipline that is in vse so may be taughte And euery thing that is lerned must nedes be learned by prynciples the whiche bee manifeste by them and the Demonstracyons be euer true and neuer lye For why they be of thinges necessary The disposicioÌ„ of the art is of very reason the wyse and prudent man can councell hymselfe and other in thynges that be good and euell which be apperteining vnto men TheÌ„ prudence is an habite with the whiche a man may councel with very reason in thynges towarde men good and euell Sapience is an aduaunsing or ioiyng ofartificers that hath obtayned scyence And when it is said of one that he is wyse in his art ther is shewed the goodnes and gretnes of his art The vnderstanding is it that taketh the commandement of thinges reason science vnderstandyng be of those thinges that bee naturally noble There may be found yong men which be wyse of discipline but not in prudeÌ„ce to be wise in prudence wolde be had a long knowlage in many particuler thinges the whyche cannot be had but by long time The adolescente and yong man hath but short tyme. Prudence measureth the beginnyng the end of euery thing and by by conscnteth to a good councell Â¶ Wilynesse is of prudence with the whiche a manne commeth to the entent by great subteltie of his vnderstandyng in thinges that bee good but the subtile is called qualite in thinges that be euel As enchantmeÌ„tes wytchecraftes Suche are not called wyse but councelers of stryfe and wilybegylars Â¶ Felicitee is not a thing to be chosen for other but for himself as helth the accions of the solle bee accordynge to the measure of Morall vertues and accordynge to the measure of Prudence and of subtelty then vertue-setteth forthe the right purpose of man prudence that is to say knowlage confirmeth it and maketh it good and conduceth him vntoiustice Thes morall vertues make a maÌ„ stronge chaste and iust froÌ„ youthe as in children some maner of bestes then these vertues be bi nature and not by vnderstanding But the Lordshyp of all vertues belongeth vnto the vertues intellectual for there can be no election without the vnderstandyng nor caÌ„not be accomplished with out moral vertue so prudence techeth to do that which ought to be done but moral vertue set teth forth the dede to fulfill the worke Â¶ Of strengthe Chapiter .xxviii. STrengthe is a laudable habite good for the man that is very strong sustayneth many terryble thynges and despyseth deathe in assailyng those whiche behoueth and dothe the woorkes of strength not to haue honour or delectacion but onely for vertue There be men whiche be coÌ„strained to worke the workes of strength for shame and to fle reproche to get them honor put theÌ„ selfes in peril of their lyues rather then to liue with shame Wilde strengthe is this that a man dooeth in furor as when a man is angry for any thing doen against hym and wold be reuenged Bestial strength is the fulfillyng of a mans luste burnynglye desyred Spirituall strengthe is that whyche a man dothe to obtayne honoure and fame Strengthe Deuyne is that whiche stronge men naturally loue And Goddes men be very stronge Â¶ Of Chastitee

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