The Online Library of Liberty

A project of Liberty Fund, Inc.

• Preface to the Fifth Edition.
• Book I.: The End.
• 1.: In All He Does Man Seeks Same Good As End Or Means.
• 2.: The End Is the Good; Our Subject Is This and Its Science Politics.
• 3.: Exactness Not Permitted By Subject Nor to Be Expected By Student, Who Needs Experience and Training.
• 4.: Men Agree That the Good Is Happiness, But Differ As to What This Is.
• 5.: The Good Cannot Be Pleasure, Nor Honour, Nor Virtue.
• 6.: Various Arguments to Show Against the Platonists That There Cannot Be One Universal Good.
• 7.: The Good Is the Final End, and Happiness Is This.
• 8.: This View Harmonizes Various Current Views.
• 9.: It Happiness Acquired, Or the Gift of Gods Or of Chance?
• 10.: Can No Man Be Called Happy During Life?
• 11.: Cannot the Fortunes of Survivors Affect the Dead?
• 12.: Happiness As Absolute End Is Above Praise.
• 13.: Division of the Faculties and Resulting Division of the Virtues.
• Book II.: Moral Virtue.
• 1.: Moral Virtue Is Acquired By the Repetition of the Corresponding Acts.
• 2.: These Acts Must Be Such As Reason Prescribes; They Can’t Be Defined Exactly, But Must Be Neither Too Much Nor Too Little.
• 3.: Virtue Is In Various Ways Concerned With Pleasure and Pain.
• 4.: The Conditions of Virtuous Action As Distinct From Artistic Production.
• 5.: Virtue Not an Emotion, Nor a Faculty, But a Trained Faculty Or Habit.
• 6.: Viz., the Habit of Choosing the Mean.
• 7.: This Must Be Applied to the Several Virtues.
• 8.: The Two Vicious Extremes Are Opposed to One Another and to the Intermediate Virtue.
• 9.: The Mean Hard to Hit, and Is a Matter of Perception, Not of Reasoning.
• Book III.
• Chapters 1–5.: the Will.
• 1.: An Act Is Involuntary When Done (a) Under Compulsion, Or (b) Through Ignorance: (a) Means Not Originated By Doer, (b) Means Through Ignorance of the Circumstances: Voluntary Then Means Originated With Knowledge of Circumstances.
• 2.: Purpose, a Mode of Will, Means Choice After Deliberation.
• 3.: We Deliberate On What We Can Do—not On Ends, But Means.
• 4.: We Wish For
• 5.: Virtue and Vice Are Alike Voluntary, Our Acts Are Our Own; For We Are Punished For Them; If This Be Our Character, We Have Made It By Repeated Acts; Even Bodily Vices Are Blamable When Thus Formed. We Cannot Plead That Our Notion of Good Depends On Ou
• Chapters 6—12: the Several Moral Virtues and Vices.
• 6.: Of Courage and the Opposite Vices.
• 7. Of Courage (continued)
• 8. Of Courage Improperly So Called.
• 9.: How Courage Involves Both Pain and Pleasure.
• 10.: Of Temperance.
• 11. Of Temperance (continued)
• 12.: How Profligacy Is More Voluntary Than Cowardice.
• Book IV.: The Several Moral Virtues and Vices— Continued.
• 1.: Of Liberality.
• 2.: Of Magnificence.
• 3.: Of High-mindedness
• 4.: Of a Similar Virtue In Smaller Matters.
• 5.: Of Gentleness.
• 6.: Of Agreeableness.
• 7.: Of Truthfulness.
• 8.: Of Wittiness.
• 9.: Of the Feeling of Shame
• Book V.: The Several Moral Virtues and Vices— Concluded. Justice.
• 1.: Preliminary Two Senses of Justice Distinguished Justice (l) = Obedience to Law = Complete Virtue.
• 2.: Of Justice (2) = Fairness, How Related to Justice (1). What Is Just In Distribution Distinguished From What Is Just In Correction.
• 3.: Of What Is Just In Ditribution and Its Rule of Geometrical Proportion.
• 4.: Of That Which Is Just In Correction, and Its Rule of Arithmetical Proportion.
• 5.: Simple Requital Is Not Identical With What Is Just, But Proportionate Requital Is What Is Just In Exchange; and This Is Effected By Means of Money. We Can Now Give a General Definition of Justice (2).
• 6.: ( One Can Act Unjustly Without Being Unjust. ) That Which Is Just In the Strict Sense Is Between Citizens Only, For It Implies Law.
• 7.: It Is In Part Natural, In Part Conventional.
• 8.: The Internal Conditions of a Just Or Unjust Action, and of a Just Or Unjust Agent.
• 9.: Sundry Questions About Doing and Suffering Injustice
• 10.: Of Equity
• 11.: Can a Man Wrong Himself?
• Book VI.: The Intellectual Virtues.
• 1.: Must Be Studied Because (a) Reason Prescribes the Mean, (b) They Are a Part of Human Excellence. the Intellect Is (1) Scientific, (2) Calculative: We Want the Virtue of Each.
• 2.: The Function of the Intellect, Both In Practice and Speculation, Is to Attain Truth.
• 3.: Of the Five Modes of Attaining Truth: (1) of Demonstrative Science of Things Invariable.
• 4.: Of Knowledge of Things Variable, Viz. (2) of Art In What We Make;
• 5.: And (3) of Prudence In What We Do, the Virtue of the Calculative Intellect.
• 6.: (4) of Intuitive Reason As the Basis of Demonstrative Science.
• 7.: (5) of Wisdom As the Union of Science and Intuitive Reason. Comparison of the Two Intellectual Virtues, Wisdom and Prudence.
• 8.: Prudence Compared With Statesmanship and Other Forms of Knowledge.
• 9.: Of Deliberation.
• 10.: Of Intelligence
• 11.: Of Judgment of Reason Or Intuitive Perception As the Basis of the Practical Intellect.
• 12.: Of the Uses of Wisdom and Prudence. How Prudence Is Related to Cleverness.
• 13.: How Prudence Is Related to Moral Virtue
• Book VII.
• Chapters 1–10.: Characters Other Than Virtue and Vice.
• 1.: Of Continence and Incontinence, Heroic Virtue and Brutality. of Method. Statement of Opinions About Continence.
• 2.: Statement of Difficulties As to How One Can Know Right and Do Wrong.
• 3.: Solution: to Know Has Many Senses; In What Sense Such a Man Knows.
• 4.: Of Incontinence In the Strict and In the Metaphorical Sense.
• 5.: Of Incontinence In Respect of Brutal Or Morbid Appetites.
• 6.: Incontinence In Anger Less Blamed Than In Appetite.
• 7.: Incontinence Yields to Pleasure, Softness to Pain. Two Kinds of Incontinence, the Hasty and the Weak.
• 8.: Incontinence Compared With Vice and Virtue.
• 9.: Continence and Incontinence Not Identical With Keeping and Breaking a Resolution.
• 10.: Prudence Is Not, But Cleverness Is, Compatible With Incontinence.
• Chapters 11—14.: of Pleasure.
• 11.: We Must Now Discuss Pleasure. Opinions About It.
• 12.: Answers to Arguments Against Goodness of Pleasure. Ambiguity of Good and Pleasant. Pleasure Not a Transition, But Unimpeded Activity.
• 13.: Pleasure Is Good, and the Pleasure That Consists In the Highest Activity Is the Good. All Admit That Happiness Is Pleasant. Bodily Pleasures Not the Only Pleasures.
• 14.: Of the Bodily Pleasures, and the Distinction Between Naturally and Accidentally Pleasant.
• Book VIII.: Friendship Or Love.
• 1.: Uses of Friendship. Differences of Opinion About It.
• 2.: Three Motives of Friendship. Friendship Defined.
• 3.: Three Kinds of Friendship, Corresponding to the Three Motives Perfect Friendship Is That Whose Motive Is the Good.
• 4.: The Others Are Imperfect Copies of This.
• 5.: Intercourse Necessary to the Maintenance of Friendship.
• 6.: Impossible to Have Many True Friends.
• 7.: Of Friendship Between Unequal Persons and Its Rule of Proportion. Limits Within Which This Is Possible.
• 8.: Of Loving and Being Loved.
• 9.: Every Society Has Its Own Form of Friendship As of Justice. All Societies Are Summed Up In Civil Society.
• 10.: Of the Three Forms of Constitution.
• 11.: Of the Corresponding Forms of Friendship.
• 12.: Of the Friendship of Kinsmen and Comrades.
• 13.: Of the Terms of Interchange and Quarrels Hence Arising In Equal Friendships.
• 14.: Of the Same In Unequal Friendships.
• Book IX.: Friendship Or Love— Continued.
• 1.: Of the Rule of Proportion In Dissimilar Friendships.
• 2.: Of the Conflict of Duties.
• 3.: Of the Dissolution of Friendships.
• 4.: A Man’s Relation to His Friend Like His Relation to Himself.
• 5.: Friendship and Goodwill.
• 6.: Friendship and Unanimity
• 7.: Why Benefactors Love More Than They Are Loved.
• 8.: In What Sense It Is Right to Love One’s Self.
• 9.: Why a Happy Man Needs Friends.
• 10.: Of the Proper Number of Friends.
• 11.: Friends Needed Both In Prosperity and Adversity.
• 12.: Friendship Is Realized In Living Together.
• Book X.
• Chapters 1–5.: Pleasure.
• 1.: Reasons For Discussing Pleasure.
• 2.: Arguments of Eudoxus That Pleasure Is the Good.
• 3.: Argument That It Is Not a Quality; That It Is Not Determined; That It Is a Motion Or Coming Into Being. Pleasures Differ In Kind.
• 4.: Pleasure Defined: Its Relation to Activity.
• 5.: Pleasures Differ According to the Activities the Standard Is the Good Man.
• Chapters 6–9.: Conclusion.
• 6.: Happiness Not Amusement, But Life.
• 7.: Of the Speculative Life As Happiness In the Highest Sense.
• 8.: Of the Practical Life As Happiness In a Lower Sense, and of the Relation Between the Two. Prosperity, How Far Needed.
• 9.: How Is the End to Be Realized?

4.

Of that which is just in correction, and its rule of arithmetical proportion.

It remains to treat of the other form, viz. that which is just in the way of redress, the sphere of which is private transactions, whether voluntary or involuntary.

This differs in kind from the former.

For that which is just in the distribution of a common stock of good things is always in accordance with the proportion above specified (even when it is a common fund that has to be divided, the sums which the several participants take must bear the same ratio to one another as the sums they have put in), and that which is unjust in the corresponding sense is that which violates this proportion.

But that which is just in private transactions* is indeed fair or equal in some sort, and that which is unjust is unfair or unequal; but the proportion to be observed here is not a geometrical proportion as above, but an arithmetical one.

For it makes no difference whether a good man defrauds a bad one, or a bad man a good one, nor whether a man who commits an adultery be a good or a bad man; the law looks only to the difference created by the injury, treating the parties themselves as equal, and only asking whether the one has done, and the other suffered, injury or damage.

That which is unjust, then, is here something unequal [or unfair] which the judge tries to make equal [or fair]. For even when one party is struck and the other strikes, or one kills and the other is killed, that which is suffered and that which is done may be said to be unequally or unfairly divided; the judge then tries to restore equality by the penalty or loss which he inflicts upon the offender, subtracting it from his gain.

For in such cases, though the terms are not always quite appropriate, we generally talk of the doer’s “gain” (e.g. the striker’s) and the sufferer’s “loss;” but when the suffering has been assessed by the court, what the doer gets is called “loss” or penalty, and what the sufferer gets is called “gain.”

What is fair or equal, then, is a mean between more or too much and less or too little; but gain and loss are both more or too much and less or too little in opposite ways, i.e. gain is more or too much good and less or too little evil, and loss the opposite of this.

And in the mean between them, as we found, lies that which is equal or fair, which we say is just.

That which is just in the way of redress, then, is the mean between loss and gain.

When disputes arise, therefore, men appeal to the judge:* and an appeal to the judge is an appeal to that which is just; for the judge is intended to be as it were a living embodiment of that which is just; and men require of a judge that he shall be moderate [or observe the mean], and sometimes even call judges “mediators” (μεσιδίους), signifying that if they get the mean they will get that which is just.

That which is just, then, must be a sort of mean, if the judge be a “mediator.”

But the judge restores equality; it is as if he found a line divided into two unequal parts, and were to cut off from the greater that by which it exceeds the half, and to add this to the less.

But when the whole is equally divided, the parties are said to have their own, each now receiving an equal or fair amount.

But the equal or fair amount is here the arithmetic mean between the more or too much and the less or too little. And so it is called δίκαιον (just) because there is equal division (δίχα); δίκαιον being in fact equivalent to δίχαιον, and δικαστής (judge) to διχαστής.

If you cut off a part from one of two equal lines and add it to the other, the second is now greater than the first by two such parts (for if you had only cut off the part from the first without adding it to the second, the second would have been greater by only one such part); the second exceeds the mean by one such part, and the mean also exceeds the first by one.

Thus we can tell how much to take away from him who has more or too much, and how much to add to him who has less or too little: to the latter’s portion must be added that by which it falls short of the mean, and from the former’s portion must be taken away that by which it exceeds the mean.

To illustrate this, let AA′, BB′, CC′ be three equal lines:—

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.

And this* holds good not only in geometry, but in the arts also; they could not exist unless that which is worked upon received an impression corresponding in kind and quantity and quality to the exertions of the artist.

But these terms, “loss” and “gain,” are borrowed from voluntary exchange. For in voluntary exchange having more than your own is called gaining, and having less than you started with is called losing (in buying and selling, I mean, and in the other transactions in which the law allows free play); but when the result to each is neither more nor less but the very same amount with which he started, then they say that they have their own, and are neither losers nor gainers. That which is just, then, is a mean between a gain and a loss, which are both contrary to the intention,* and consists in having after the transaction the equivalent of that which you had before it.

[* ]In the way of redress, as given by the law-courts: later on (cap. 5) he gives as an after-thought the kind of justice which ought to regulate buying and selling, etc. See note on p. 152.

[* ]The δικασταί at Athens combined the functions of judge and jury.

[* ]The point to be illustrated is, that in these private transactions what one man gains is equal to what the other loses, so that the penalty that will restore the balance can be exactly measured. Of this principle (on which the possibility of justice does in fact depend) Aristotle first gives a simple geometrical illustration, and then says that the same law holds in all that man does: what is suffered by the patient (whether person, as in medicine, or thing, as in sculpture or agriculture) is the same as what is done by the agent. This paragraph occurs again in the next chapter (5, 9): but it can hardly have come into this place by accident; we rather see the author’s thought growing as he writes. I follow Trendelenburg (who omits the passage here) in inserting ὅ before ἐποίει, but not in omitting τὸ before πάσχον.

[* ]For the aim of trade is neither profit nor loss, but fair exchange, i.e. exchange (on the principle laid down in ch. 5) which leaves the position of the parties as the state fixed it (by distributive justice, ch. 3). But when in the private transactions of man with man this position is disturbed, i.e. whenever either unintentionally, by accident or negligence, or intentionally, by force or fraud, one has bettered his position at the expense of another, corrective justice steps in to redress the balance. I read αὐτὰ δἰ αὐτω̂ν and accept Stewart’s interpretation of these words, and in part Jackson’s interpretation of τω̂ν παρὰ τὸ ἑκούσιον, but cannot entirely agree with either as to the sense of the whole passage.