Finally, the treatise concludes with saying that the limit of gentlemanliness has thus been stated, meaning that its limit is the service and contemplation of God and the control of desire by reason.
But gentlemanliness is no longer called perfect virtue, as in the Eudemian Ethics: its place has been taken by justice, which is perfect virtue to one's neighbour, by prudence which unites all the moral virtues, and by wisdom which is the highest virtue.
Accordingly, in the end the old ideal of gentlemanliness is displaced by the new ideal of the speculative and practical life.
The determination of the limit of good fortune and of gentlemanliness by looking to the ruler, God, who governs as the end for which prudence gives its orders, and the conclusion that the best limit is the most conducive to the service and contemplation of God, presents the Deity and man's relation to him as a final and objective standard more definitely in the Eudemian than in the Nicomachean Ethics, which only goes so far as to say that man's highest end is the speculative wisdom which is divine, like God, dearest to God.
H 13-15) differently, with the consideration of (1) good fortune (thTvxta), and (2) gentlemanliness (KaXoKayaBia).
In the second book, it runs parallel to the Eudemian Ethics in placing good fortune and gentlemanliness (ii.