4, 10The desire for pleasure we should expect to be shared by all men, seeing that all desire to live.
5, 20If then, as is generally allowed, the virtues are voluntary (for we do, in fact, in some way help to make our character, and, by being of a certain character, give a certain complexion to our idea of the end), the vices also must be voluntary; for all this applies equally to them. Peters1893: III. 4, 1But here we may be asked what we mean by saying that men can become just and temperate only by doing what is just and temperate: surely, it may be said, if their acts are just and temperate, they themselves are already just and temperate, as they are grammarians and musicians if they do what is grammatical and musical. 3, 8So much then by way of preface as to the student, and the spirit in which he must accept what we say, and the object which we propose to ourselves. My old friends Mr. Peters1893: VII. 4, 5It is right, then, to say that by doing what is just a man becomes just, and temperate by doing what is temperate, while without doing thus he has no chance of ever becoming good. *) For a bad man Edition: current; Page: [230]would do ten thousand times as much harm as a brute. the theory of pleasure); more frequently adding an after-thought which required the rewriting of a whole passage, without rewriting it (e.g., to take one instance out of many in Book V., τὸ ἀντιπεπονθός is an after-thought which strictly requires that the whole book should be rewritten); sometimes (as here) making a note of the way in which a passage should be rewritten. This material is put online to further the educational goals of Liberty Fund, Inc. Peters1893: IV. writing: for there is no doubt how the letters should be formed. It follows, then, that that which is just is both a mean quantity and also a fair amount relatively to something else and to certain persons—in other words, that, on the one hand, as a mean quantity it implies certain other quantities, i.e. But what amount and kind of error makes a man blamable can scarcely be defined; for it depends upon the particular circumstances of each case, and can only be decided by immediate perception. Peters1893: III. τὸ ον̔̂ ἕνεκα usually is the intended result (and so ἕνεκα τίνος in § 16), but of course it is only the actual result that the agent can be ignorant of.
For since the virtue is moderation in both giving and taking, the man who has the virtue will do both rightly. We must not, however, suppose that because it is impossible to be happy without external good things, therefore a man who is to be happy will want many things or much. Peters1893: IX. Though, as we see later, induction can elicit them from experience only because they are already latent in that experience.
8, 9But these regular troops turn cowards whenever the danger rises to a certain height and they find themselves inferior in numbers and equipment; then they are the first to fly, while the citizen-troops stand Edition: current; Page: [87]and are cut to pieces, as happened at the temple of Hermes. When we see what is coming we may choose to meet Edition: current; Page: [89]it, as the result of calculation and reasoning, but when it comes upon us suddenly we must choose according to our character.
Moreover, delight in what we ought to delight in, and hatred of what we ought to hate, seem to be of the utmost importance in the formation of a virtuous character; for these feelings pervade the whole of life, and have power to draw a man to virtue and happiness, as we choose what pleases, and shun what pains us. If we ever call a child happy, it is because we hope he will do them. 14, 3But we ought to state not only the truth, but also the cause of the error; for this helps to produce conviction, as, when something has been pointed out to us which would naturally make that seem true which is not, we are more ready to believe the truth. But their presence seems to be complex in its Peters1893: IX. Reviewed in the United States on April 6, 2020. 3, 9Again, one may inquire into the cause of this phenomenon [of incontinence] by arguments based upon its special nature,* as follows:—You may have (1) a universal judgment, (2) a judgment about particular facts which fall at once within the province of sense or perception; but when the two are joined together,† the conclusion must in matters of speculation be assented to by the mind, in matters of practice be carried out at once into act; for instance, if you judge (1) “all sweet things are to be tasted,” (2) “this thing before me is sweet”—a particular fact,—then, if you have the power and are not hindered, you cannot but at once put the conclusion [“this is to be tasted”] into practice. * This point we must try to explain more clearly. This “best and most complete excellence or virtue” is the trained faculty for philosophic speculation, and the contemplative life is man’s highest happiness.
Peters1893: VII. 4, 4As neither of these alternatives quite satisfies us, perhaps we had better say that the good is the real object of wish (without any qualifying epithet), but that what seems good is object of wish to each man.
Peters1893: X. 4, 1So much, then, for the question whether the incontinent man knows or not, and in what sense it is possible to act incontinently with knowledge. Peters1893: I. Peters1893: VI. Peters1893: VIII. in accordance with prudence) is virtue. This article, then [the corn to be exported], must be made equal [to the wine that is imported].*. And in this sense, as we have said, a man ought to be self-loving, but not in the sense in which the generality of men are self-loving. It is possible that the author made a rough draft of the whole work, or of the several parts of it, which he kept by him and worked upon,—working some parts up to completion; sometimes rewriting a passage without striking out the original version, or even indicating which was to be retained (e.g. 1, 3But as it is rare to find a godlike man (to employ the phrase in use among the Spartans; for when they admire a man exceedingly they call him σεῖος* ἀνήρ), so also is the brutal character rare among men. Peters1893: IX. Peters1893: III. a man may think proper to furnish a chorus or a war-ship, or to give a public feast, in a handsome style. Our conclusion then is that prudence is a formed faculty which apprehends truth by reasoning or calculation, and issues in action, in the field of human good. Right taking is consistent with right giving, but any other taking is contrary to it. Reviewed in the United States on December 11, 2019, Reviewed in the United Kingdom on April 5, 2020.
By (1) a passion or emotion we mean appetite, anger, fear, confidence, envy, joy, love, hate, longing, emulation, pity, or generally that which is accompanied by pleasure or pain; (2) a power or faculty is that in respect of which we are said to be capable of being affected in any of these ways, as, for instance, that in respect of which we are able to be angered or pained or to pity; and (3) a habit or trained faculty is that in respect of which we are well or ill regulated or disposed in the matter of our affections; as, for instance, in the matter of being angered, we are ill Edition: current; Page: [43]regulated if we are too violent or too slack, but if we are moderate in our anger we are well regulated. From AA′ let AE be cut off; and let CD [equal to AE] be added to CC′; then the whole DCC′ exceeds EA′ by CD and CZ [equal to AE or CD], and exceeds BB′ by CD.
10, 1The faculty of intelligence or sound intelligence, in respect of which we say a man is intelligent or of sound intelligence, is not the same as science generally, nor as opinion (for then all men would be intelligent), nor is it identical with any particular science, such as medicine, which deals with matters of health, and geometry, which deals with magnitudes; for intelligence has not to do with what is eternal and unchangeable, nor has it to do with events of every kind, but only with those that one may doubt and deliberate about. For we always stop in our inquiry how to do a thing when we have traced back the chain of causes to ourselves, and to the commanding part of ourselves; for this is the part that chooses. Plato: Five Dialogues: Euthyphro, Apology, Crito, Meno, Phaedo (Hackett Classics), Locke: Political Writings (Hackett Classics), Writing Philosophy: A Student's Guide to Reading and Writing Philosophy Essays, The Essays: A Selection (Penguin Classics), Nicomachean Ethics (The New Hackett Aristotle). Peters1893: IV. Good, then, is not a term that is applied to all these things alike in the same sense or with reference to one common idea or form. 7, 4This is plainly seen in cases where there comes to be a great distance between the persons in virtue, or vice, or wealth, or in any other respect; for they no longer are, nor expect to be, friends. I highly recommend it though because of Aristotle's ethics are so interesting and I feel a lot of people could learn from them. For virtue preserves, but vice destroys the principle; but in matters of conduct the motive [end or final cause] is the principle [beginning or efficient cause] of action, holding the same place here that the hypotheses do in mathematics. Peters1893: IV. To get the free app, enter your mobile phone number. 5, 2three. Nicomachean Ethics was written by Aristotle around 340 BCE.
But people who are not good cannot be of one mind, just as they cannot be friends except for a little space or to a slight extent, as they strive for more than their share of profit, but take less than their share of labours and public services: but every man, while wishing to do this himself, keeps a sharp eye upon his neighbour, and prevents him from doing it; for if they are not thus on their guard, the community is ruined. 9, 7At the utmost, shame would be hypothetically good; that is to say, supposing he were to do the act, a good man would be ashamed: but there is nothing hypothetical about the virtues. The buffoon, on the other hand, cannot resist an opportunity for a joke, and, if he can but raise a laugh, will spare neither himself nor others, and will say things which no man of refinement would say, and some of which he would not even listen to. Peters1893: II. Peters1893: VII. Peters1893: III.
τω̂ν δικαίων τὸ μάλιστα, sc. Aristotle is one of my favorite philosophers, so it goes without saying that his Nicomachean Ethics are one of my favorite pieces of philosophical literature. Peters1893: III. 13, 6seek. 9, 10For this reason, some hold that the legislator should, in the first instance, invite the people and exhort them to be virtuous because of the nobility of virtue, as those who have been well trained will listen to him; but that when they will not listen, or are of less noble nature, he should apply correction and punishment, and banish utterly those who are incorrigible. Peters1893: III. Peters1893: VII. It is only utterly slavish natures that acquire this vice. ), And on this account we ought to pay the same respect to the undemonstrated assertions and opinions of men of age and experience and prudence as to their demonstrations.
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