20. Since therefore we have given up desires as forms in the
determination of the nature and quality (of the good), shall we have
recourse to other rules, such as, for instance (the Pythagorean[104])
"oppositions," such as order and disorder, proportion and
disproportion, health and sickness, form and formlessness, being and
destruction, consistence and its lack? Who indeed would hesitate to
attribute to the form of good those characteristics which constitute
the first member of each of these opposition-pairs? If so, the
efficient causes of these characteristics will also have to be traced
to the good; for virtue, life, intelligence and wisdom are comprised
within the form of good, as being things desired by the soul that is
wise.