Nicomachean Ethics, passage 1023

Some enquiry into the bodily Pleasures is also necessary for those who say that some Pleasures, to be sure, are highly choice-worthy (the good ones to wit), but not the bodily Pleasures; that is, those which are the object-matter of the man utterly destitute of Self-Control.

Nicomachean Ethics, passage 1315

Yet they do not seem warranted in saying even that it is a Movement: for to every Movement are thought to belong swiftness and slowness, and if not in itself, as to that of the universe, yet relatively: but to Pleasure neither of these belongs: for though one may have got quickly into the state Pleasure, as into that of anger, one cannot be in the state quickly,[7] nor relatively to the state of any other person; but we can walk or grow, and so on, quickly or slowly.

Nicomachean Ethics, passage 370

Because, in the first place, if this be so no other animal but man, and not even children, can be said to act voluntarily. Next, is it meant that we never act voluntarily when we act from Lust or Anger, or that we act voluntarily in doing what is right and involuntarily in doing what is discreditable? The latter supposition is absurd, since the cause is one and the same. Then as to the former, it is a strange thing to maintain actions to be involuntary which we are bound to grasp at: now there are occasions on which anger is a duty,[5] and there are things which we are bound to lust after,[6] health, for instance, and learning.

Nicomachean Ethics, passage 903

Or again, it is conceivable on this supposition that folly joined with Imperfect Self-Control may turn out, in a given case, goodness: for by reason of his imperfection of self-control a man acts in a way which contradicts his notions; now his notion is that what is really good is bad and ought not to be done; and so he will eventually do what is good and not what is bad.

Nicomachean Ethics, passage 482

Nor again to those persons whose pleasure arises from the sense of Smell, except incidentally:[24] I mean, we do not say men have no self-control because they take pleasure in the scent of fruit, or flowers, or incense, but rather when they do so in the smells of unguents and sauces: since men destitute of self-control take pleasure herein, because hereby the objects of their lusts are recalled to their imagination (you may also see other men take pleasure in the smell of food when they are hungry): but to take pleasure in such is a mark of the character before named since these are objects of desire to him.

Nicomachean Ethics, passage 435

Yet we do apply the term[16] in right of the similarity of the cases; for there are men who, though timid in the dangers of war, are liberal men and are stout enough to face loss of wealth.

Nicomachean Ethics, passage 705

We may say, I think, that this will not of itself make any difference; a man may, for instance, have had connection with another’s wife, knowing well with whom he was sinning, but he may have done it not of deliberate choice but from the impulse of passion: of course he acts unjustly, but he has not necessarily formed an unjust character: that is, he may have stolen yet not be a thief; or committed an act of adultery but still not be an adulterer, and so on in other cases which might be enumerated.][21]

Nicomachean Ethics, passage 488

Now of lusts or desires some are thought to be universal, others peculiar and acquired; thus desire for food is natural since every one who really needs desires also food, whether solid or liquid, or both (and, as Homer says, the man in the prime of youth needs and desires intercourse with the other sex); but when we come to this or that particular kind, then neither is the desire universal nor in all men is it directed to the same objects.

Nicomachean Ethics, passage 1155

But one ought at the first to ascertain from whom one is receiving kindness, and on what understanding, that on that same understanding one may accept it or not.

Nicomachean Ethics, passage 103

The conception of πολιτικὴ with which he opened the _Ethics_ would serve as a guide to a father educating his children as well as to the legislator legislating for the state.

Nicomachean Ethics, passage 738

Similarly also as regards being justly dealt with: all just acting is voluntary, so that it is fair to suppose that the being dealt with unjustly or justly must be similarly opposed, as to being either voluntary or involuntary.

Nicomachean Ethics, passage 771

In itself then, the being Unjustly dealt by is the least bad, but accidentally it may be the greater evil of the two. However, scientific statement cannot take in such considerations; a pleurisy, for instance, is called a greater physical evil than a bruise: and yet this last may be the greater accidentally; it may chance that a bruise received in a fall may cause one to be captured by the enemy and slain.

Nicomachean Ethics, passage 1399

And this may be clearly seen in that men in private stations are thought to act justly, not merely no less than men in power but even more: it will be quite enough that just so much should belong to a man as is necessary, for his life will be happy who works in accordance with Virtue.

Nicomachean Ethics, passage 815

But Practical Wisdom is employed upon human matters, and such as are objects of deliberation (for we say, that to deliberate well is most peculiarly the work of the man who possesses this Wisdom), and no man deliberates about things which cannot be otherwise than they are, nor about any save those that have some definite End and this End good resulting from Moral Action; and the man to whom we should give the name of Good in Counsel, simply and without modification, is he who in the way of calculation has a capacity for attaining that of practical goods which is the best for Man.

Nicomachean Ethics, passage 1129

Attendant then on each form of Political Constitution there plainly is Friendship exactly co-extensive with the principle of Justice; that between a King and his Subjects being in the relation of a superiority of benefit, inasmuch as he benefits his subjects; it being assumed that he is a good king and takes care of their welfare as a shepherd tends his flock; whence Homer (to quote him again) calls Agamemnon, “shepherd of the people.” And of this same kind is the Paternal Friendship, only that it exceeds the former in the greatness of the benefits done; because the father is the author of being (which is esteemed the greatest benefit) and of maintenance and education (these things are also, by the way, ascribed to ancestors generally): and by the law of nature the father has the right of rule over his sons, ancestors over their descendants, and the king over his subjects.

Nicomachean Ethics, passage 279

Next, we must examine what Virtue is.[9] Well, since the things which come to be in the mind are, in all, of three kinds, Feelings, Capacities, States, Virtue of course must belong to one of the three classes.

Nicomachean Ethics, passage 474

But he is not the less Brave for feeling it to be so, nay rather it may be he is shown to be more so because he chooses the honour that may be reaped in war in preference to retaining safe possession of these other goods. The fact is that to act with pleasure does not belong to all the virtues, except so far as a man realises the End of his actions.

Nicomachean Ethics, passage 1569

[20] Every unjust act embodies [Greek: to adikon], which is a violation of [Greek: to ison], and so implies a greater and a less share, the former being said to fall to the doer, the latter to the sufferer, of injury.

Nicomachean Ethics, passage 1156

A question admitting of dispute is whether one is to measure a kindness by the good done to the receiver of it, and make this the standard by which to requite, or by the kind intention of the doer?

Nicomachean Ethics, passage 276

Now to constitute possession of the arts these requisites are not reckoned in, excepting the one point of knowledge: whereas for possession of the virtues knowledge avails little or nothing, but the other requisites avail not a little, but, in fact, are all in all, and these requisites as a matter of fact do come from oftentimes doing the actions of Justice and perfected Self-Mastery.

Nicomachean Ethics, passage 1252

It is the same with honours and offices; all these things he will give up to his friend, because this reflects honour and praise on himself: and so with good reason is he esteemed a fine character since he chooses the honourable before all things else. It is possible also to give up the opportunities of action to a friend; and to have caused a friend’s doing a thing may be more noble than having done it one’s self.

Nicomachean Ethics, passage 816

Nor again does Practical Wisdom consist in a knowledge of general principles only, but it is necessary that one should know also the particular details, because it is apt to act, and action is concerned with details: for which reason sometimes men who have not much knowledge are more practical than others who have; among others, they who derive all they know from actual experience: suppose a man to know, for instance, that light meats are easy of digestion and wholesome, but not what kinds of meat are light, he will not produce a healthy state; that man will have a much better chance of doing so, who knows that the flesh of birds is light and wholesome.

Nicomachean Ethics, passage 644

for he who bears Rule is necessarily in contact with others, i.e. in a community. And for this same reason Justice alone of all the Virtues is thought to be a good to others, because it has immediate relation to some other person, inasmuch as the Just man does what is advantageous to another, either to his ruler or fellow-subject. Now he is the basest of men who practises vice not only in his own person,[5] but towards his friends also; but he the best who practises virtue not merely in his own person but towards his neighbour, for this is a matter of some difficulty.

Nicomachean Ethics, passage 650

Again, all other acts of Injustice we refer to some particular depravity, as, if a man commits adultery, to abandonment to his passions; if he deserts his comrade, to cowardice; if he strikes another, to anger: but if he gains by the act to no other vice than to Injustice.

Nicomachean Ethics, passage 1546

[2] But not always. [Greek: Philein], for instance, has two senses, “to love” and “to kiss,” [Greek: misein] but one. Topics, I. chap. XIII. 5.

Nicomachean Ethics, passage 1552

[8] There are two reasons why the characters are not necessarily coincident. He is a good citizen, who does his best to carry out the [Greek: politeia] under which he lives, but this may be faulty, so therefore _pro tanto_ is he.

Nicomachean Ethics, passage 1080

Accordingly, neither the old nor the morose appear to be calculated for Friendship, because the pleasurableness in them is small, and no one can spend his days in company with that which is positively painful or even not pleasurable; since to avoid the painful and aim at the pleasurable is one of the most obvious tendencies of human nature.

Nicomachean Ethics, passage 312

The mean state Greatness of Soul, the excess which may be called χαυνότης,[17] and the defect Littleness of Soul.

Nicomachean Ethics, passage 1533

[13] Compare the statement in the Rhetoric, 1 10, [Greek: esti d hae men boulaeis agathou orexis (oudeis gar bouletai all ae otan oiaetho einai agathon)]

Nicomachean Ethics, passage 742

The solution, I take it, is this: the definition of being unjustly dealt with is not correct, but we must add, to the hurting with the knowledge of the person hurt and the instrument and the manner of hurting him, the fact of its being against the wish of the man who is hurt.

Nicomachean Ethics, passage 1559

[14] I have omitted the next three lines, as they seem to be out of place here, and to occur much more naturally afterwards; it not being likely that they were originally twice written, one is perhaps at liberty to give Aristotle the benefit of the doubt, and conclude that he put them where they made the best sense.

Nicomachean Ethics, passage 872

The objection is, in fact, about as valid as if a man should say πολιτικὴ governs the gods because it gives orders about all things in the communty.

Nicomachean Ethics, passage 470

It must be remarked, however, that though Courage has for its object-matter boldness and fear it has not both equally so, but objects of fear much more than the former; for he that under pressure of these is undisturbed and stands related to them as he ought is better entitled to the name of Brave than he who is properly affected towards objects of confidence. So then men are termed Brave for withstanding painful things.

Nicomachean Ethics, passage 1679

“In a few instances the Second Intention, or Philosophical employment of a Term, is more extensive than the First Intention, or popular use.” Whately, Logic, iii. 10.

Nicomachean Ethics, passage 461

Thirdly, mere Animal Spirit is sometimes brought under the term Courage: they are thought to be Brave who are carried on by mere Animal Spirit, as are wild beasts against those who have wounded them, because in fact the really Brave have much Spirit, there being nothing like it for going at danger of any kind; whence those frequent expressions in Homer, “infused strength into his spirit,” “roused his strength and spirit,” or again, “and keen strength in his nostrils,” “his blood boiled:” for all these seem to denote the arousing and impetuosity of the Animal Spirit.

Nicomachean Ethics, passage 1174

They are certainly fairly found fault with who take the money in advance and then do nothing of what they said they would do, their promises having been so far beyond their ability; for such men do not perform what they agreed, The Sophists, however, are perhaps obliged to take this course, because no one would give a sixpence for their knowledge. These then, I say, are fairly found fault with, because they do not what they have already taken money for doing.

Nicomachean Ethics, passage 716

A parallel may be drawn between the Justs which depend upon convention and expedience, and measures; for wine and corn measures are not equal in all places, but where men buy they are large, and where these same sell again they are smaller: well, in like manner the Justs which are not natural, but of human invention, are not everywhere the same, for not even the forms of government are, and yet there is one only which by nature would be best in all places.

Nicomachean Ethics, passage 1282

However, we will not further discuss whether these which have been suggested or some other causes produce the relief, at least the effect we speak of is a matter of plain fact.

Nicomachean Ethics, passage 670

And so this Unjust, being unequal, the judge endeavours to reduce to equality again, because really when the one party has been wounded and the other has struck him, or the one kills and the other dies, the suffering and the doing are divided into unequal shares; well, the judge tries to restore equality by penalty, thereby taking from the gain.

Nicomachean Ethics, passage 956

Again, since of the pleasures indicated some are necessary and some are not, others are so to a certain degree but not the excess or defect of them, and similarly also of Lusts and pains, the man who pursues the excess of pleasant things, or such as are in themselves excess, or from moral choice, for their own sake, and not for anything else which is to result from them, is a man utterly void of Self-Control: for he must be incapable of remorse, and so incurable, because he that has not remorse is incurable. (He that has too little love of pleasure is the opposite character, and the man of Perfected Self-Mastery the mean character.) He is of a similar character who avoids the bodily pains, not because he _cannot_, but because he _chooses not to_, withstand them.

Nicomachean Ethics, passage 282

Again, in right of the Feelings we are neither praised nor blamed,[10] (for a man is not commended for being afraid or being angry, nor blamed for being angry merely but for being so in a particular way), but in right of the virtues and vices we are.

Nicomachean Ethics, passage 1595

“If of one and the same term two others be predicated, one of which is coextensive with that one and the same, the other may be predicated of that which is thus coextensive.” The fact of this coextensiveness must be ascertained by [Greek: nous], in other words, by the Inductive Faculty. We will take Aldrich’s instance. All Magnets attract iron A B C are Magnets A B C attract iron. Presupposed Syllogism reasoning from an universal.

Nicomachean Ethics, passage 739

Now as for being justly dealt with, the position that every case of this is voluntary is a strange one, for some are certainly justly dealt with without their will.[27] The fact is a man may also fairly raise this question, whether in every case he who has suffered what is unjust is therefore unjustly dealt with, or rather that the case is the same with suffering as it is with acting; namely that in both it is possible to participate in what is just, but only accidentally.

Nicomachean Ethics, passage 526

The two parts of Prodigality, to be sure, do not commonly go together; it is not easy, I mean, to give to all if you receive from none, because private individuals thus giving will soon find their means run short, and such are in fact thought to be prodigal.

Nicomachean Ethics, passage 1221

Nor do men usually say people are united in sentiment merely because they agree in opinion on _any_ point, as, for instance, on points of astronomical science (Unity of Sentiment herein not having any connection with Friendship), but they say that Communities have Unity of Sentiment when they agree respecting points of expediency and take the same line and carry out what has been determined in common consultation.

Nicomachean Ethics, passage 902

Or again, false sophistical reasoning presents a difficulty: for because men wish to prove paradoxes that they may be counted clever when they succeed, the reasoning that has been used becomes a difficulty: for the intellect is fettered; a man being unwilling to abide by the conclusion because it does not please his judgment, but unable to advance because he cannot disentangle the web of sophistical reasoning.

Nicomachean Ethics, passage 1367

We may well believe that as children and men have different ideas as to what is precious so too have the bad and the good: therefore, as we have many times said, those things are really precious and pleasant which seem so to the good man: and as to each individual that Working is most choice-worthy which is in accordance with his own state to the good man that is so which is in accordance with Virtue.

Nicomachean Ethics, passage 996

1. Every Pleasure is a sensible process towards a complete state; but no such process is akin to the end to be attained: _e.g._ no process of building to the completed house.

Nicomachean Ethics, passage 1083

(Now the entertaining the sentiment is like a feeling, but Friendship itself like a state: because the former may have for its object even things inanimate, but requital of Friendship is attended with moral choice which proceeds from a moral state: and again, men wish good to the objects of their Friendship for their sakes, not in the way of a mere feeling but of moral state.)

Nicomachean Ethics, passage 606

The mean state which steers clear of Exaggeration has pretty much the same object-matter as the last we described, and likewise has no name appropriated to it. Still it may be as well to go over these states: because, in the first place, by a particular discussion of each we shall be better acquainted with the general subject of moral character, and next we shall be the more convinced that the virtues are mean states by seeing that this is universally the case.