Moreover, whenever two things are very much like one another, and we cannot see any superiority in the one over the other of them, we should look at them from the standpoint of their consequences. For the one which is followed by the greater good is the more desirable: or, if the consequences be evil, that is more desirable which is followed by the less evil. For though both may be desirable, yet there may possibly be some unpleasant consequence involved to turn the scale. Our survey from the point of view of consequences lies in two directions, for there are prior consequences and later consequences: e.g. if a man learns, it follows that he was ignorant before and knows afterwards. As a rule, the later consequence is the better to consider. You should take, therefore, whichever of the consequences suits your purpose.

Moreover, a greater number of good things is more desirable than a smaller, either absolutely or when the one is included in the other, viz. the smaller number in the greater. An objection may be raised suppose in some particular case the one is valued for the sake of the other; for then the two together are not more desirable than the one; e.g. recovery of health and health, than health alone, inasmuch as we desire recovery of health for the sake of health. Also it is quite possible for what is not good, together with what is, to be more desirable than a greater number of good things, e.g. the combination of happiness and something else which is not good may be more desirable than the combination of justice and courage. Also, the same things are more valuable if accompanied than if unaccompanied by pleasure, and likewise when free from pain than when attended with pain.

Also, everything is more desirable at the season when it is of greater consequence; e.g. freedom from pain in old age more than in youth: for it is of greater consequence in old age. On the same principle also, prudence is more desirable in old age; for no man chooses the young to guide him, because he does not expect them to be prudent. With courage, the converse is the case, for it is in youth that the active exercise of courage is more imperatively required.

Likewise also with temperance; for the young are more troubled by their passions than are their elders.

Also, that is more desirable which is more useful at every season or at most seasons, e.g. justice and temperance rather than courage: for they are always useful, while courage is only useful at times.

Also, that one of two things which if all possess, we do not need the other thing, is more desirable than that which all may possess and still we want the other one as well. Take the case of justice and courage; if everybody were just, there would be no use for courage, whereas all might be courageous, and still justice would be of use.