The Online Library of Liberty

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• 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?

6.

Impossible to have many true friends.

Morose men and elderly men are less apt to make friends in proportion as they are harsher in temper, and take less pleasure in society; for delight in society seems to be, more than anything else, characteristic of friendship and productive of it. So young men are quick to make friends, but not old men (for people do not make friends with those who do not please them), nor morose men. Such people may, indeed, be well-wishers, for they wish each other good and help each other in need; but they are by no means friends, since they do not live with nor delight in each other, which things are thought to be, more than anything else, characteristic of friendship.

It is impossible to have friendship, in the full sense of the word, for many people at the same time, just as it is impossible to be in love with many persons at once (for it seems to be something intense, but intense feeling implies a single object); and it is not easy for one man to find at one time many very agreeable persons, perhaps not many good ones. Moreover, they must have tested and become accustomed to each other, which is a matter of great difficulty. But in the way of profit or pleasure, it is quite possible to find many* agreeable persons; for such people are not rare, and their services can be rendered in a short time.

Of these other kinds, that which more nearly resembles true friendship is that whose motive is pleasure, when each renders the same service to the other, and both take pleasure in one another, or in the same things, such as young men’s friendships are wont to be; for a generous spirit is commoner in them than in others. But the friendship whose motive is utility is the friendship of sordid souls. Those who are happy do not need useful, but pleasant friends; it is people to live with that they want, and though they may for a short time put up with what is painful, yet no one could endure anything continually, not even the good itself, if it were painful to him; so they require that their friends shall be pleasant. But they ought, we may say, to require that they shall be good as well as pleasant, and good for them; then all the characteristics of a friend will be combined.

People in exalted positions seem to make distinct classes of friends. They have some who are useful, and others who are pleasant, but seldom any that unite both these qualities; for they do not seek for people who are at once agreeable and virtuous, or people who can be useful to them in noble actions, but they seek for witty persons to satisfy their craving for pleasure, while for other purposes they choose men who are clever at carrying out their instructions: but these two qualities are seldom united in one person.

The good man, indeed, as we have already said, is both pleasant and useful; but such a man does not make friends with a man in a superior station, unless he allows himself inferior in virtue:* only thus does he meet the good man on equal terms, being inferior in one respect in the same ratio as he is superior in another. But great men are by no means wont to behave in this manner.

In the friendships hitherto spoken of the persons are equal, for they do the same and wish the same for each other, or else exchange equal quantities of different things, as pleasure for profit. (We have already explained that the latter less deserve the name of friendship, and are less lasting than the former kind. We may even say that, being at once both like it and unlike it, they seem both to be and not to be friendships. On the ground of their resemblance to the friendship that is based on virtue, they seem to be friendships; for one involves pleasure, the other profit, both of which belong to true friendship; but, again, inasmuch as it is beyond calumny and is lasting, while they are liable to rapid change and different in many other respects, they seem not to be friendships because of their unlikeness to it.)

[* ]Reading πολλοὺς.

[* ]The words [Editor: illegible character]ν μὴ καὶ τῃ̑ ἀρετῃ̑ ὑπερέχηται literally mean “unless he also be surpassed in virtue.” Who is “he”? Not the former, for ὁ σπουδαɩ̂ος, the ideally good man, cannot be surpassed in virtue; therefore the latter—the great man, the tyrant, king or prince. The whole passage displays a decided animus against princes (perhaps, as Stabr suggests, a reminiscence of experiences in the Macedonian court).