2.: Of the conflict of duties. - Aristotle, The Nicomachean Ethics 
The Nichomachean Ethics of Aristotle, trans. F.H. Peters, M.A. 5th edition (London: Kegan Paul, Trench, Truebner & Co., 1893).
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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?
Of the conflict of duties.
There are some further questions that here suggest themselves, such as whether the father’s claims to service ought to be unlimited, and the son should obey him in everything, or whether in sickness he should obey the physician, and in the election of a general should choose him who is skilled in war; and, similarly, whether one ought to help one’s friend rather than a good man, and repay a benefactor rather than make a present to a comrade, if one cannot do both.
We may, perhaps, say that to lay down precise rules for all such cases is scarcely possible; for the different cases differ in all sorts of ways, according to the importance or unimportance, the nobility or necessity of the act. But it is tolerably evident that no single person’s claims can override all others; and that, as a general rule, we ought to repay benefits received before we do a favour to a comrade—just as, if we had borrowed money, we ought to pay our creditors before we make presents to our comrades.
But it may be that even this rule will not hold good in all cases; for instance, if a man has been ransomed from a band of brigands, ought he in turn to ransom his ransomer, whoever he may be, or repay him when he demands it, even though he be not captured, in preference to ransoming his father? For it would seem that a man ought to ransom his father even before himself.
As we said then, generally speaking, we should repay what we owe: but if giving [instead of repaying] be more noble or meet a more pressing need, it is right to incline in this direction; for sometimes it is not even fair to repay the original service, e.g. when one man has helped another, knowing him to be a good man, while the latter in repaying him would be helping one whom he believes to be a bad man. And so a man is sometimes not bound to lend in turn to one who has lent him money: A may have lent to B in full expectation of being repaid, as B is an honourable man; but B may have no hope of being repaid by A, who is a rascal. If this be the real state of the case, the demand for a loan in return is not fair; but even if the facts be otherwise, yet, if they think thus of each other, their conduct would be regarded as natural.
As we have often said, statements concerning human affections and actions must share the indefiniteness of their subject.
It is tolerably plain, then, that, on the one hand, the claims of all men are not the same, but that, on the other hand, the father’s claims do not override all others, just as Zeus does not receive all our sacrifices; the claims of parents, brothers, comrades, and benefactors are all different, and to each must be rendered that which is his own and his due.
And this is the way in which men appear to act: to a wedding they invite their kinsfolk; for they have a share in the family, and therefore in all acts relating thereto: and for the same reason it is held that kinsfolk have more claim than any others to be invited to funerals.
Parents would seem to have a special claim upon us for sustenance, as we owe it them, and as it is nobler to preserve the life of those to whom we are indebted for our own than to preserve ourselves.
Honour, also, we should pay to our parents, as to the gods; but not all honour: for the honour due to a father is not the same as that due to a mother; nor do we owe them the honour due to a wise man or a good general, but that which is due to a father and that which is due to a mother.
To all our elders, again, we should pay the honour due to their age, by rising up at their approach and by giving them the place of honour at the table, and so forth. But between comrades and brothers there should be freedom of speech and community in everything. And to kinsfolk and fellow-tribesmen and fellow-citizens, and all other persons, we should always try to give their due, and to assign to each what properly belongs to him, according to the closeness of his connection with us, and his goodness or usefulness. When the persons are of one kind this assignment is comparatively easy, but when they are of different kinds it is more difficult. We must not, however, on this account shirk the difficulty, but must distinguish as best as we can.