Nicomachean Ethics
Aristotle
1,690 passages indexed from Nicomachean Ethics (Aristotle) — Page 26 of 34
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Nicomachean Ethics, passage 486
But men scarcely take pleasure at all in these things, at least those whom we call destitute of self-control do not, but only in the actual enjoyment which arises entirely from the sense of Touch, whether in eating or in drinking, or in grosser lusts. This accounts for the wish said to have been expressed once by a great glutton, “that his throat had been formed longer than a crane’s neck,” implying that his pleasure was derived from the Touch.
Nicomachean Ethics, passage 808
It comes then to this: since the faculties whereby we always attain truth and are never deceived when dealing with matter Necessary or even Contingent are Knowledge, Practical Wisdom, Science, and Intuition, and the faculty which takes in First Principles cannot be any of the three first; the last, namely Intuition, must be it which performs this function.
Nicomachean Ethics, passage 8
The distinction is not that the one treats of Moral and the other of Political Philosophy, nor again that the one deals with the moral activity of the individual and the other with that of the State, nor once more that the one gives us the theory of human conduct, while the other discusses its application in practice, though not all of these misinterpretations are equally erroneous.
Nicomachean Ethics, passage 374
Now Moral Choice is plainly voluntary, but the two are not co-extensive, voluntary being the more comprehensive term; for first, children and all other animals share in voluntary action but not in Moral Choice; and next, sudden actions we call voluntary but do not ascribe them to Moral Choice.
Nicomachean Ethics, passage 1535
[15] Habits being formed by acting in a certain way under certain circumstances we can only choose how we will act not what circumstances we will have to act under.
Nicomachean Ethics, passage 26
Aristotle here holds the balance between a misleading hope of reducing the subject-matter of conduct to a few simple rigorous abstract principles, with conclusions necessarily issuing from them, and the view that it is the field of operation of inscrutable forces acting without predictable regularity. He does not pretend to find in it absolute uniformities, or to deduce the details from his principles.
Nicomachean Ethics, passage 898
But then, if it is Opinion and not Knowledge, that is it the opposing conception be not strong but only mild (as in the case of real doubt), the not abiding by it in the face of strong lusts would be excusable: but wickedness is not excusable, nor is anything which deserves blame.
Nicomachean Ethics, passage 1680
[2] “I have sometimes considered in what troublesome case is that Chamberlain in an Inn who being but one is to give attendance to many guests. For suppose them all in one chamber, yet, if one shall command him to come to the window, and the other to the table, and another to the bed, and another to the chimney, and another to come upstairs, and another to go downstairs, and all in the same instant, how would he be distracted to please them all?
Nicomachean Ethics, passage 1609
[20] This is not quite fair. Used in its strict sense, Art does not admit of degrees of excellence any more than Practical Wisdom. In popular language we use the term “wiser man,” as readily as “better artist” really denoting in each case different degrees of approximation to Practical Wisdom and Art respectively, [Greek: dia to ginesthai tous epainous di anaphoras]. I. 12.
Nicomachean Ethics, passage 920
But whereas the minor premiss of every practical syllogism is an opinion on matter cognisable by Sense and determines the actions; he who is under the influence of passion either has not this, or so has it that his having does not amount to _knowing_ but merely saying, as a man when drunk might repeat Empedocles’ verses; and because the minor term[9] is neither universal, nor is thought to have the power of producing Knowledge in like manner as the universal term: and so the result which Socrates was seeking comes out, that is to say, the affection does not take place in the presence of that which is thought to be specially and properly Knowledge, nor is this dragged about by reason of the affection, but in the presence of that Knowledge which is conveyed by Sense.
Nicomachean Ethics, passage 1227
The account of the matter which satisfies most persons is that the one are debtors and the others creditors: and therefore that, as in the case of actual loans the debtors wish their creditors out of the way while the creditors are anxious for the preservation of their debtors, so those who have done kindnesses desire the continued existence of the people they have done them to, under the notion of getting a return of their good offices, while these are not particularly anxious about requital.
Nicomachean Ethics, passage 1550
[7] Cardwell’s text, which here gives [Greek: paranomon], yields a much easier and more natural sense. All Injustice violates law, but only the particular kinds violate equality; and therefore the unlawful : the unequal :: universal Injustice the particular _i.e._ as whole to part.
Nicomachean Ethics, passage 396
Again, we do not deliberate respecting such arts or sciences as are exact and independent: as, for instance, about written characters, because we have no doubt how they should be formed; but we do deliberate on all buch things as are usually done through our own instrumentality, but not invariably in the same way; as, for instance, about matters connected with the healing art, or with money-making; and, again, more about piloting ships than gymnastic exercises, because the former has been less exactly determined, and so forth; and more about arts than sciences, because we more frequently doubt respecting the former.
Nicomachean Ethics, passage 1267
Now to perceive that one lives is a thing pleasant in itself, life being a thing naturally good, and the perceiving of the presence in ourselves of things naturally good being pleasant.
Nicomachean Ethics, passage 519
It is not easy for the Liberal man to be rich, since he is neither apt to receive nor to keep but to lavish, and values not wealth for its own sake but with a view to giving it away. Hence it is commonly charged upon fortune that they who most deserve to be rich are least so. Yet this happens reasonably enough; it is impossible he should have wealth who does not take any care to have it, just as in any similar case.
Nicomachean Ethics, passage 28
The _Ethics_ is addressed to students who are presumed both to have enough general education to appreciate these points, and also to have a solid foundation of good habits. More than that is not required for the profitable study of it.
Nicomachean Ethics, passage 907
Now we must examine first whether men of Imperfect Self-Control act with a knowledge of what is right or not: next, if with such knowledge, in what sense; and next what are we to assume is the object-matter of the man of Imperfect Self-Control, and of the man of Self-Control; I mean, whether pleasure and pain of all kinds or certain definite ones; and as to Self-Control and Endurance, whether these are designations of the same character or different. And in like manner we must go into all questions which are connected with the present.
Nicomachean Ethics, passage 1505
[22] That is, you must allow for the _recoil_. “Naturam expellas furca tamen usque recurret.”
Nicomachean Ethics, passage 548
So then the Magnificent man is pretty much as I have described him, and Magnificence consists in such expenditures: because they are the greatest and most honourable: and of private ones such as come but once for all, marriage to wit, and things of that kind; and any occasion which engages the interest of the community in general, or of those who are in power; and what concerns receiving and despatching strangers; and gifts, and repaying gifts: because the Magnificent man is not apt to spend upon himself but on the public good, and gifts are pretty much in the same case as dedicatory offerings.
Nicomachean Ethics, passage 61
Books III-V are occupied with a survey of the moral virtues and vices. These seem to have been undertaken in order to verify in detail the general account, but this aim is not kept steadily in view. Nor is there any well-considered principle of classification. What we find is a sort of portrait-gallery of the various types of moral excellence which the Greeks of the author’s age admired and strove to encourage. The discussion is full of acute, interesting and sometimes profound observations.
Nicomachean Ethics, passage 111
The thinking which really matters in conduct is not a thinking which imaginatively forecasts ideals which promise to fulfil desire, or calculates means to their attainment—that is sometimes useful, sometimes harmful, and always subordinate, but thinking which reveals to the agent the situation in which he is to act, both, that is, the universal situation on which as man he always and everywhere stands, and the ever-varying and ever-novel situation in which he as this individual, here and now, finds himself.
Nicomachean Ethics, passage 1689
[15] The clause immediately following indicates that Aristotle felt this statement to be at first sight startling, Happiness having been all the way through connected with [Greek: energeia], but the statement illustrates and confirms what was said in note on page 6, 1. 15.
Nicomachean Ethics, passage 1047
Yet the disputed points respecting it are not few: some men lay down that it is a kind of resemblance, and that men who are like one another are friends: whence come the common sayings, “Like will to like,” “Birds of a feather,” and so on. Others, on the contrary, say, that all such come under the maxim, “Two of a trade never agree.”[2]
Nicomachean Ethics, passage 1082
The connection then subsisting between the good is Friendship _par excellence_, as has already been frequently said: since that which is abstractedly good or pleasant is thought to be an object of Friendship and choice-worthy, and to each individual whatever is such to him; and the good man to the good man for both these reasons.
Nicomachean Ethics, passage 1044
Furthermore, Friendship seems to be the bond of Social Communities, and legislators seem to be more anxious to secure it than Justice even. I mean, Unanimity is somewhat like to Friendship, and this they certainly aim at and specially drive out faction as being inimical.
Nicomachean Ethics, passage 1656
[9] [Greek: oron]. Aristotle’s own account of this word (Prior Analyt ii. 1) is [Greek: eis on dialuetai hae protasis], but both in the account of [Greek: nous] and here it seems that the proposition itself is really indicated by it.
Nicomachean Ethics, passage 1389
(By the way, a question is sometimes raised, whether the moral choice or the actions have most to do with Virtue, since it consists in both: it is plain that the perfection of virtuous action requires both: but for the actions many things are required, and the greater and more numerous they are the more.) But as for the man engaged in Contemplative Speculation, not only are such things unnecessary for his Working, but, so to speak, they are even hindrances: as regards the Contemplation at least; because of course in so far as he is Man and lives in society he chooses to do what Virtue requires, and so he will need such things for maintaining his character as Man though not as a speculative philosopher.
Nicomachean Ethics, passage 870
It is plain too that even had it not been apt to act we should have needed it, because it is the Excellence of a part of the Soul; and that the moral choice cannot be right independently of Practical Wisdom and Moral Goodness; because this gives the right End, that causes the doing these things which conduce to the End.
Nicomachean Ethics, passage 603
Or if the things in question involve unseemliness to the doer, and this not inconsiderable, or any harm, whereas his opposition will cause some little pain, here he will not agree but will run counter.
Nicomachean Ethics, passage 911
Now as to the notion that it is True Opinion and not Knowledge in contravention of which men fail in Self-Control, it makes no difference to the point in question, because some of those who hold Opinions have no doubt about them but suppose themselves to have accurate Knowledge; if then it is urged that men holding Opinions will be more likely than men who have Knowledge to act in contravention of their conceptions, as having but a moderate belief in them; we reply, Knowledge will not differ in this respect from Opinion: because some men believe their own Opinions no less firmly than others do their positive Knowledge: Heraclitus is a case in point.
Nicomachean Ethics, passage 403
Further, exactly the same matter is the object both of Deliberation and Moral Choice; but that which is the object of Moral Choice is thenceforward separated off and definite,[10] because by object of Moral Choice is denoted that which after Deliberation has been preferred to something else: for each man leaves off searching how he shall do a thing when he has brought the origination up to himself, _i.e_. to the governing principle in himself,[11] because it is this which makes the choice. A good illustration of this is furnished by the old regal constitutions which Homer drew from, in which the Kings would announce to the commonalty what they had determined before.
Nicomachean Ethics, passage 761
It is clear then what the Equitable is; namely that it is Just but better than one form of Just: and hence it appears too who the Equitable man is: he is one who has a tendency to choose and carry out these principles, and who is not apt to press the letter of the law on the worse side but content to waive his strict claims though backed by the law: and this moral state is Equity, being a species of Justice, not a different moral state from Justice.
Nicomachean Ethics, passage 661
And there will be the same equality between the terms representing the persons, as between those representing the things: because as the latter are to one another so are the former: for if the persons are not equal they must not have equal shares; in fact this is the very source of all the quarrelling and wrangling in the world, when either they who are equal have and get awarded to them things not equal, or being not equal those things which are equal.
Nicomachean Ethics, passage 752
And in like way, the knowing what is Just and what Unjust men think no great instance of wisdom because it is not hard to comprehend those things of which the laws speak.
Nicomachean Ethics, passage 936
As then in these cases we do not apply the term simply because each of the states is not a vice, but only like a vice in the way of analogy,[12] so it is plain that in respect of Imperfect Self-Control and Self-Control we must limit the names to those states which have the same object-matter as Perfected Self-Mastery and utter loss of Self-Control, and that we do apply it to the case of anger only in the way of resemblance: for which reason, with an addition, we designate a man of Imperfect Self-Control in respect of anger, as of honour or of gain.
Nicomachean Ethics, passage 1501
[18] In like manner _we_ talk of laudable ambition, implying of course there may be that which is not laudable.
Nicomachean Ethics, passage 1413
As has been said already, he who is to be good must have been brought up and habituated well, and then live accordingly under good institutions, and never do what is low and mean, either against or with his will. Now these objects can be attained only by men living in accordance with some guiding Intellect and right order, with power to back them.
Nicomachean Ethics, passage 413
But if it is in our power to do and to forbear doing what is creditable or the contrary, and these respectively constitute the being good or bad, then the being good or vicious characters is in our power.
Nicomachean Ethics, passage 889
III. That the man of Imperfect Self-Control does things at the instigation of his passions, knowing them to be wrong, while the man of Self-Control, knowing his lusts to be wrong, refuses, by the influence of reason, to follow their suggestions.
Nicomachean Ethics, passage 837
Since then deliberating well is a quality of men possessed of Practical Wisdom, Good Counsel must be “Rightness in respect of what conduces to a given End, of which[39] Practical Wisdom is the true conception.”
Nicomachean Ethics, passage 1378
Also, Happiness is thought to stand in perfect rest;[15] for we toil that we may rest, and war that we may be at peace. Now all the Practical Virtues require either society or war for their Working, and the actions regarding these are thought to exclude rest; those of war entirely, because no one chooses war, nor prepares for war, for war’s sake: he would indeed be thought a bloodthirsty villain who should make enemies of his friends to secure the existence of fighting and bloodshed. The Working also of the statesman excludes the idea of rest, and, beside the actual work of government, seeks for power and dignities or at least Happiness for the man himself and his fellow-citizens: a Happiness distinct[16] from the national Happiness, which we evidently seek as being different and distinct.
Nicomachean Ethics, passage 932
Well then, since of desires and pleasures there are some which are in kind honourable and good (because things pleasant are divisible, as we said before, into such as are naturally objects of choice, such as are naturally objects of avoidance, and such as are in themselves indifferent, money, gain, honour, victory, for instance); in respect of all such and those that are indifferent, men are blamed not merely[11] for being affected by or desiring or liking them, but for exceeding in any way in these feelings.
Nicomachean Ethics, passage 480
It is bodily Pleasures then which are the object-matter of Perfected Self-Mastery, but not even all these indifferently: I mean, that they who take pleasure in objects perceived by the Sight, as colours, and forms, and painting, are not denominated men of Perfected Self-Mastery, or wholly destitute of self-control; and yet it would seem that one may take pleasure even in such objects, as one ought to do, or excessively, or too little.
Nicomachean Ethics, passage 641
Further, the Law commands the doing the deeds not only of the brave man (as not leaving the ranks, nor flying, nor throwing away one’s arms), but those also of the perfectly self-mastering man, as abstinence from adultery and wantonness; and those of the meek man, as refraining from striking others or using abusive language: and in like manner in respect of the other virtues and vices commanding some things and forbidding others, rightly if it is a good law, in a way somewhat inferior if it is one extemporised.
Nicomachean Ethics, passage 1290
It appears then that the presence of friends is, under all circumstances, choice-worthy.
Nicomachean Ethics, passage 53
But what are “right” acts? In the first place, they are those that conform to a rule—to the right rule, and ultimately to reason. The Greeks never waver from the conviction that in the end moral conduct is essentially reasonable conduct.
Nicomachean Ethics, passage 1574
[25] “As distinct from pain or loss.” Bishop Butler’s Sermon on Resentment. See also, Rhet. 11. 2 Def. of [Greek: orgae].
Nicomachean Ethics, passage 832
Still, however, Good Counsel is not independent of Reason, Does it remain then that it is a rightness of Intellectual Operation simply, because this does not amount to an assertion; and the objection to Opinion was that it is not a process of enquiry but already a definite assertion; whereas whosoever deliberates, whether well or ill, is engaged in enquiry and calculation.
Nicomachean Ethics, passage 1406
Men such as these then what mere words can transform? No, indeed! it is either actually impossible, or a task of no mean difficulty, to alter by words what has been of old taken into men’s very dispositions: and, it may be, it is a ground for contentment if with all the means and appliances for goodness in our hands we can attain to Virtue.
Nicomachean Ethics, passage 1517
It is the primary meaning which is here intended, it would be a contradiction in terms to speak of a man’s being ignorant of his own Motive of action.