No More Learning

Now the man is thought to be proud who thinks himself worthy of great things, being worthy of them; for he who does so beyond his deserts is a fool, but no virtuous man is foolish or silly. The proud man, then, is the man we have described. For he who is worthy of little and thinks himself worthy of little is temperate, but not proud; for pride implies greatness, as beauty implies a goodsized body, and little people may be neat and well-proportioned but cannot be beautiful. On the other hand, he who thinks himself worthy of great things, being unworthy of them, is vain; though not every one who thinks himself worthy of more than he really is worthy of in vain. The man who thinks himself worthy of worthy of less than he is really worthy of is unduly humble, whether his deserts be great or moderate, or his deserts be small but his claims yet smaller. And the man whose deserts are great would seem most unduly humble; for what would he have done if they had been less? The proud man, then, is an extreme in respect of the greatness of his claims, but a mean in respect of the rightness of them; for he claims what is accordance with his merits, while the others go to excess or fall short.

If, then, he deserves and claims great things, and above all the great things, he will be concerned with one thing in particular. Desert is relative to external goods; and the greatest of these, we should say, is that which we render to the gods, and which people of position most aim at, and which is the prize appointed for the noblest deeds; and this is honour; that is surely the greatest of external goods. Honours and dishonours, therefore, are the objects with respect to which the proud man is as he should be. And even apart from argument it is with honour that proud men appear to be concerned; for it is honour that they chiefly claim, but in accordance with their deserts. The unduly humble man falls short both in comparison with his own merits and in comparison with the proud man's claims. The vain man goes to excess in comparison with his own merits, but does not exceed the proud man's claims.

Now the proud man, since he deserves most, must be good in the highest degree; for the better man always deserves more, and the best man most. Therefore the truly proud man must be good. And greatness in every virtue would seem to be characteristic of a proud man. And it would be most unbecoming for a proud man to fly from danger, swinging his arms by his sides, or to wrong another; for to what end should he do disgraceful acts, he to whom nothing is great? If we consider him point by point we shall see the utter absurdity of a proud man who is not good. Nor, again, would he be worthy of honour if he were bad; for honour is the prize of virtue, and it is to the good that it is rendered. Pride, then, seems to be a sort of crown of the virtues; for it makes them greater, and it is not found without them. Therefore it is hard to be truly proud; for it is impossible without nobility and goodness of character. It is chiefly with honours and dishonours, then, that the proud man is concerned; and at honours that are great and conferred by good men he will be moderately Pleased, thinking that he is coming by his own or even less than his own; for there can be no honour that is worthy of perfect virtue, yet he will at any rate accept it since they have nothing greater to bestow on him; but honour from casual people and on trifling grounds he will utterly despise, since it is not this that he deserves, and dishonour too, since in his case it cannot be just. In the first place, then, as has been said, the proud man is concerned with honours; yet he will also bear himself with moderation towards wealth and power and all good or evil fortune, whatever may befall him, and will be neither over-joyed by good fortune nor over-pained by evil. For not even towards honour does he bear himself as if it were a very great thing. Power and wealth are desirable for the sake of honour (at least those who have them wish to get honour by means of them); and for him to whom even honour is a little thing the others must be so too. Hence proud men are thought to be disdainful.

The goods of fortune also are thought to contribute towards pride. For men who are well-born are thought worthy of honour, and so are those who enjoy power or wealth; for they are in a superior position, and everything that has a superiority in something good is held in greater honour. Hence even such things make men prouder; for they are honoured by some for having them; but in truth the good man alone is to be honoured; he, however, who has both advantages is thought the more worthy of honour. But those who without virtue have such goods are neither justified in making great claims nor entitled to the name of 'proud'; for these things imply perfect virtue. Disdainful and insolent, however, even those who have such goods become. For without virtue it is not easy to bear gracefully the goods of fortune; and, being unable to bear them, and thinking themselves superior to others, they despise others and themselves do what they please. They imitate the proud man without being like him, and this they do where they can; so they do not act virtuously, but they do despise others. For the proud man despises justly (since he thinks truly), but the many do so at random.

He does not run into trifling dangers, nor is he fond of danger, because he honours few things; but he will face great dangers, and when he is in danger he is unsparing of his life, knowing that there are conditions on which life is not worth having. And he is the sort of man to confer benefits, but he is ashamed of receiving them; for the one is the mark of a superior, the other of an inferior. And he is apt to confer greater benefits in return; for thus the original benefactor besides being paid will incur a debt to him, and will be the gainer by the transaction. They seem also to remember any service they have done, but not those they have received (for he who receives a service is inferior to him who has done it, but the proud man wishes to be superior), and to hear of the former with pleasure, of the latter with displeasure; this, it seems, is why Thetis did not mention to Zeus the services she had done him, and why the Spartans did not recount their services to the Athenians, but those they had received. It is a mark of the proud man also to ask for nothing or scarcely anything, but to give help readily, and to be dignified towards people who enjoy high position and good fortune, but unassuming towards those of the middle class; for it is a difficult and lofty thing to be superior to the former, but easy to be so to the latter, and a lofty bearing over the former is no mark of ill-breeding, but among humble people it is as vulgar as a display of strength against the weak. Again, it is characteristic of the proud man not to aim at the things commonly held in honour, or the things in which others excel; to be sluggish and to hold back except where great honour or a great work is at stake, and to be a man of few deeds, but of great and notable ones. He must also be open in his hate and in his love (for to conceal one's feelings, i. e. to care less for truth than for what people will think, is a coward's part), and must speak and act openly; for he is free of speech because he is contemptuous, and he is given to telling the truth, except when he speaks in irony to the vulgar. He must be unable to make his life revolve round another, unless it be a friend; for this is slavish, and for this reason all flatterers are servile and people lacking in self-respect are flatterers. Nor is he given to admiration; for nothing to him is great. Nor is he mindful of wrongs; for it is not the part of a proud man to have a long memory, especially for wrongs, but rather to overlook them. Nor is he a gossip; for he will speak neither about himself nor about another, since he cares not to be praised nor for others to be blamed; nor again is he given to praise; and for the same reason he is not an evil-speaker, even about his enemies, except from haughtiness. With regard to necessary or small matters he is least of all me given to lamentation or the asking of favours; for it is the part of one who takes such matters seriously to behave so with respect to them. He is one who will possess beautiful and profitless things rather than profitable and useful ones; for this is more proper to a character that suffices to itself.

Further, a slow step is thought proper to the proud man, a deep voice, and a level utterance; for the man who takes few things seriously is not likely to be hurried, nor the man who thinks nothing great to be excited, while a shrill voice and a rapid gait are the results of hurry and excitement.

Such, then, is the proud man; the man who falls short of him is unduly humble, and the man who goes beyond him is vain. Now even these are not thought to be bad (for they are not malicious), but only mistaken. For the unduly humble man, being worthy of good things, robs himself of what he deserves, and to have something bad about him from the fact that he does not think himself worthy of good things, and seems also not to know himself; else he would have desired the things he was worthy of, since these were good. Yet such people are not thought to be fools, but rather unduly retiring. Such a reputation, however, seems actually to make them worse; for each class of people aims at what corresponds to its worth, and these people stand back even from noble actions and undertakings, deeming themselves unworthy, and from external goods no less. Vain people, on the other hand, are fools and ignorant of themselves, and that manifestly; for, not being worthy of them, they attempt honourable undertakings, and then are found out; and tetadorn themselves with clothing and outward show and such things, and wish their strokes of good fortune to be made public, and speak about them as if they would be honoured for them. But undue humility is more opposed to pride than vanity is; for it is both commoner and worse.

Pride, then, is concerned with honour on the grand scale, as has been said.

4

There seems to be in the sphere of honour also, as was said in our first remarks on the subject, a virtue which would appear to be related to pride as liberality is to magnificence. For neither of these has anything to do with the grand scale, but both dispose us as is right with regard to middling and unimportant objects; as in getting and giving of wealth there is a mean and an excess and defect, so too honour may be desired more than is right, or less, or from the right sources and in the right way. We blame both the ambitious man as am at honour more than is right and from wrong sources, and the unambitious man as not willing to be honoured even for noble reasons. But sometimes we praise the ambitious man as being manly and a lover of what is noble, and the unambitious man as being moderate and self-controlled, as we said in our first treatment of the subject. Evidently, since 'fond of such and such an object' has more than one meaning, we do not assign the term 'ambition' or 'love of honour' always to the same thing, but when we praise the quality we think of the man who loves honour more than most people, and when we blame it we think of him who loves it more than is right. The mean being without a name, the extremes seem to dispute for its place as though that were vacant by default. But where there is excess and defect, there is also an intermediate; now men desire honour both more than they should and less; therefore it is possible also to do so as one should; at all events this is the state of character that is praised, being an unnamed mean in respect of honour. Relatively to ambition it seems to be unambitiousness, and relatively to unambitiousness it seems to be ambition, while relatively to both severally it seems in a sense to be both together. This appears to be true of the other virtues also. But in this case the extremes seem to be contradictories because the mean has not received a name.

5

Good temper is a mean with respect to anger; the middle state being unnamed, and the extremes almost without a name as well, we place good temper in the middle position, though it inclines towards the deficiency, which is without a name. The excess might called a sort of 'irascibility'. For the passion is anger, while its causes are many and diverse.

The man who is angry at the right things and with the right people, and, further, as he ought, when he ought, and as long as he ought, is praised. This will be the good-tempered man, then, since good temper is praised. For the good-tempered man tends to be unperturbed and not to be led by passion, but to be angry in the manner, at the things, and for the length of time, that the rule dictates; but he is thought to err rather in the direction of deficiency; for the good-tempered man is not revengeful, but rather tends to make allowances.

The deficiency, whether it is a sort of 'inirascibility' or whatever it is, is blamed. For those who are not angry at the things they should be angry at are thought to be fools, and so are those who are not angry in the right way, at the right time, or with the right persons; for such a man is thought not to feel things nor to be pained by them, and, since he does not get angry, he is thought unlikely to defend himself; and to endure being insulted and put up with insult to one's friends is slavish.

The excess can be manifested in all the points that have been named (for one can be angry with the wrong persons, at the wrong things, more than is right, too quickly, or too long); yet all are not found in the same person. Indeed they could not; for evil destroys even itself, and if it is complete becomes unbearable. Now hot-tempered people get angry quickly and with the wrong persons and at the wrong things and more than is right, but their anger ceases quickly-which is the best point about them. This happens to them because they do not restrain their anger but retaliate openly owing to their quickness of temper, and then their anger ceases. By reason of excess choleric people are quick-tempered and ready to be angry with everything and on every occasion; whence their name. Sulky people are hard to appease, and retain their anger long; for they repress their passion. But it ceases when they retaliate; for revenge relieves them of their anger, producing in them pleasure instead of pain. If this does not happen they retain their burden; for owing to its not being obvious no one even reasons with them, and to digest one's anger in oneself takes time. Such people are most troublesome to themselves and to their dearest friends. We call had-tempered those who are angry at the wrong things, more than is right, and longer, and cannot be appeased until they inflict vengeance or punishment.

To good temper we oppose the excess rather than the defect; for not only is it commoner since revenge is the more human), but bad-tempered people are worse to live with.

What we have said in our earlier treatment of the subject is plain also from what we are now saying; viz. that it is not easy to define how, with whom, at what, and how long one should be angry, and at what point right action ceases and wrong begins. For the man who strays a little from the path, either towards the more or towards the less, is not blamed; since sometimes we praise those who exhibit the deficiency, and call them good-tempered, and sometimes we call angry people manly, as being capable of ruling. How far, therefore, and how a man must stray before he becomes blameworthy, it is not easy to state in words; for the decision depends on the particular facts and on perception. But so much at least is plain, that the middle state is praiseworthy- that in virtue of which we are angry with the right people, at the right things, in the right way, and so on, while the excesses and defects are blameworthy- slightly so if they are present in a low degree, more if in a higher degree, and very much if in a high degree. Evidently, then, we must cling to the middle state. - Enough of the states relative to anger.

6

In gatherings of men, in social life and the interchange of words and deeds, some men are thought to be obsequious, viz. those who to give pleasure praise everything and never oppose, but think it their duty 'to give no pain to the people they meet'; while those who, on the contrary, oppose everything and care not a whit about giving pain are called churlish and contentious. That the states we have named are culpable is plain enough, and that the middle state is laudable- that in virtue of which a man will put up with, and will resent, the right things and in the right way; but no name has been assigned to it, though it most resembles friendship. For the man who corresponds to this middle state is very much what, with affection added, we call a good friend. But the state in question differs from friendship in that it implies no passion or affection for one's associates; since it is not by reason of loving or hating that such a man takes everything in the right way, but by being a man of a certain kind. For he will behave so alike towards those he knows and those he does not know, towards intimates and those who are not so, except that in each of these cases he will behave as is befitting; for it is not proper to have the same care for intimates and for strangers, nor again is it the same conditions that make it right to give pain to them. Now we have said generally that he will associate with people in the right way; but it is by reference to what is honourable and expedient that he will aim at not giving pain or at contributing pleasure. For he seems to be concerned with the pleasures and pains of social life; and wherever it is not honourable, or is harmful, for him to contribute pleasure, he will refuse, and will choose rather to give pain; also if his acquiescence in another's action would bring disgrace, and that in a high degree, or injury, on that other, while his opposition brings a little pain, he will not acquiesce but will decline. He will associate differently with people in high station and with ordinary people, with closer and more distant acquaintances, and so too with regard to all other differences, rendering to each class what is befitting, and while for its own sake he chooses to contribute pleasure, and avoids the giving of pain, he will be guided by the consequences, if these are greater, i. e. honour and expediency. For the sake of a great future pleasure, too, he will inflict small pains.

The man who attains the mean, then, is such as we have described, but has not received a name; of those who contribute pleasure, the man who aims at being pleasant with no ulterior object is obsequious, but the man who does so in order that he may get some advantage in the direction of money or the things that money buys is a flatterer; while the man who quarrels with everything is, as has been said, churlish and contentious. And the extremes seem to be contradictory to each other because the mean is without a name.

7

The mean opposed to boastfulness is found in almost the same sphere; and this also is without a name. It will be no bad plan to describe these states as well; for we shall both know the facts about character better if we go through them in detail, and we shall be convinced that the virtues are means if we see this to be so in all cases. In the field of social life those who make the giving of pleasure or pain their object in associating with others have been described; let us now describe those who pursue truth or falsehood alike in words and deeds and in the claims they put forward. The boastful man, then, is thought to be apt to claim the things that bring glory, when he has not got them, or to claim more of them than he has, and the mock-modest man on the other hand to disclaim what he has or belittle it, while the man who observes the mean is one who calls a thing by its own name, being truthful both in life and in word, owning to what he has, and neither more nor less. Now each of these courses may be adopted either with or without an object. But each man speaks and acts and lives in accordance with his character, if he is not acting for some ulterior object. And falsehood is in itself mean and culpable, and truth noble and worthy of praise. Thus the truthful man is another case of a man who, being in the mean, is worthy of praise, and both forms of untruthful man are culpable, and particularly the boastful man.

Let us discuss them both, but first of all the truthful man. We are not speaking of the man who keeps faith in his agreements, i. e. in the things that pertain to justice or injustice (for this would belong to another virtue), but the man who in the matters in which nothing of this sort is at stake is true both in word and in life because his character is such. But such a man would seem to be as a matter of fact equitable. For the man who loves truth, and is truthful where nothing is at stake, will still more be truthful where something is at stake; he will avoid falsehood as something base, seeing that he avoided it even for its own sake; and such a man is worthy of praise. He inclines rather to understate the truth; for this seems in better taste because exaggerations are wearisome.

He who claims more than he has with no ulterior object is a contemptible sort of fellow (otherwise he would not have delighted in falsehood), but seems futile rather than bad; but if he does it for an object, he who does it for the sake of reputation or honour is (for a boaster) not very much to be blamed, but he who does it for money, or the things that lead to money, is an uglier character (it is not the capacity that makes the boaster, but the purpose; for it is in virtue of his state of character and by being a man of a certain kind that he is boaster); as one man is a liar because he enjoys the lie itself, and another because he desires reputation or gain. Now those who boast for the sake of reputation claim such qualities as will praise or congratulation, but those whose object is gain claim qualities which are of value to one's neighbours and one's lack of which is not easily detected, e. g. the powers of a seer, a sage, or a physician. For this reason it is such things as these that most people claim and boast about; for in them the above-mentioned qualities are found.

Mock-modest people, who understate things, seem more attractive in character; for they are thought to speak not for gain but to avoid parade; and here too it is qualities which bring reputation that they disclaim, as Socrates used to do. Those who disclaim trifling and obvious qualities are called humbugs and are more contemptible; and sometimes this seems to be boastfulness, like the Spartan dress; for both excess and great deficiency are boastful. But those who use understatement with moderation and understate about matters that do not very much force themselves on our notice seem attractive. And it is the boaster that seems to be opposed to the truthful man; for he is the worse character.

8

Since life includes rest as well as activity, and in this is included leisure and amusement, there seems here also to be a kind of intercourse which is tasteful; there is such a thing as saying- and again listening to- what one should and as one should. The kind of people one is speaking or listening to will also make a difference. Evidently here also there is both an excess and a deficiency as compared with the mean. Those who carry humour to excess are thought to be vulgar buffoons, striving after humour at all costs, and aiming rather at raising a laugh than at saying what is becoming and at avoiding pain to the object of their fun; while those who can neither make a joke themselves nor put up with those who do are thought to be boorish and unpolished. But those who joke in a tasteful way are called ready-witted, which implies a sort of readiness to turn this way and that; for such sallies are thought to be movements of the character, and as bodies are discriminated by their movements, so too are characters. The ridiculous side of things is not far to seek, however, and most people delight more than they should in amusement and in jestinly. and so even buffoons are called ready-witted because they are found attractive; but that they differ from the ready-witted man, and to no small extent, is clear from what has been said.

To the middle state belongs also tact; it is the mark of a tactful man to say and listen to such things as befit a good and well-bred man; for there are some things that it befits such a man to say and to hear by way of jest, and the well-bred man's jesting differs from that of a vulgar man, and the joking of an educated man from that of an uneducated. One may see this even from the old and the new comedies; to the authors of the former indecency of language was amusing, to those of the latter innuendo is more so; and these differ in no small degree in respect of propriety. Now should we define the man who jokes well by his saying what is not unbecoming to a well-bred man, or by his not giving pain, or even giving delight, to the hearer? Or is the latter definition, at any rate, itself indefinite, since different things are hateful or pleasant to different people? The kind of jokes he will listen to will be the same; for the kind he can put up with are also the kind he seems to make. There are, then, jokes he will not make; for the jest is a sort of abuse, and there are things that lawgivers forbid us to abuse; and they should, perhaps, have forbidden us even to make a jest of such. The refined and well-bred man, therefore, will be as we have described, being as it were a law to himself.

Such, then, is the man who observes the mean, whether he be called tactful or ready-witted. The buffoon, on the other hand, is the slave of his sense of humour, and spares neither himself nor others if he can raise a laugh, and says things none of which a man of refinement would say, and to some of which he would not even listen. The boor, again, is useless for such social intercourse; for he contributes nothing and finds fault with everything. But relaxation and amusement are thought to be a necessary element in life.

The means in life that have been described, then, are three in number, and are all concerned with an interchange of words and deeds of some kind. They differ, however, in that one is concerned with truth; and the other two with pleasantness. Of those concerned with pleasure, one is displayed in jests, the other in the general social intercourse of life.

9

Shame should not be described as a virtue; for it is more like a feeling than a state of character. It is defined, at any rate, as a kind of fear of dishonour, and produces an effect similar to that produced by fear of danger; for people who feel disgraced blush, and those who fear death turn pale. Both, therefore, seem to be in a sense bodily conditions, which is thought to be characteristic of feeling rather than of a state of character.

The feeling is not becoming to every age, but only to youth. For we think young people should be prone to the feeling of shame because they live by feeling and therefore commit many errors, but are restrained by shame; and we praise young people who are prone to this feeling, but an older person no one would praise for being prone to the sense of disgrace, since we think he should not do anything that need cause this sense. For the sense of disgrace is not even characteristic of a good man, since it is consequent on bad actions (for such actions should not be done; and if some actions are disgraceful in very truth and others only according to common opinion, this makes no difference; for neither class of actions should be done, so that no disgrace should be felt); and it is a mark of a bad man even to be such as to do any disgraceful action. To be so constituted as to feel disgraced if one does such an action, and for this reason to think oneself good, is absurd; for it is for voluntary actions that shame is felt, and the good man will never voluntarily do bad actions. But shame may be said to be conditionally a good thing; if a good man does such actions, he will feel disgraced; but the virtues are not subject to such a qualification. And if shamelessness-not to be ashamed of doing base actions-is bad, that does not make it good to be ashamed of doing such actions. Continence too is not virtue, but a mixed sort of state; this will be shown later. Now, however, let us discuss justice.

BOOK V

1

WITH regards to justice and injustice we must (1) consider what kind of actions they are concerned with, (2) what sort of mean justice is, and (3) between what extremes the just act is intermediate. Our investigation shall follow the same course as the preceding discussions.

We see that all men mean by justice that kind of state of character which makes people disposed to do what is just and makes them act justly and wish for what is just; and similarly by injustice that state which makes them act unjustly and wish for what is unjust. Let us too, then, lay this down as a general basis. For the same is not true of the sciences and the faculties as of states of character. A faculty or a science which is one and the same is held to relate to contrary objects, but a state of character which is one of two contraries does not produce the contrary results; e. g. as a result of health we do not do what is the opposite of healthy, but only what is healthy; for we say a man walks healthily, when he walks as a healthy man would.

Now often one contrary state is recognized from its contrary, and often states are recognized from the subjects that exhibit them; for (A) if good condition is known, bad condition also becomes known, and (B) good condition is known from the things that are in good condition, and they from it. If good condition is firmness of flesh, it is necessary both that bad condition should be flabbiness of flesh and that the wholesome should be that which causes firmness in flesh. And it follows for the most part that if one contrary is ambiguous the other also will be ambiguous; e. g. if 'just' is so, that 'unjust' will be so too.

Now 'justice' and 'injustice' seem to be ambiguous, but because their different meanings approach near to one another the ambiguity escapes notice and is not obvious as it is, comparatively, when the meanings are far apart, e. g. (for here the difference in outward form is great) as the ambiguity in the use of kleis for the collar-bone of an animal and for that with which we lock a door. Let us take as a starting-point, then, the various meanings of 'an unjust man'. Both the lawless man and the grasping and unfair man are thought to be unjust, so that evidently both the law-abiding and the fair man will be just. The just, then, is the lawful and the fair, the unjust the unlawful and the unfair.

Since the unjust man is grasping, he must be concerned with goods-not all goods, but those with which prosperity and adversity have to do, which taken absolutely are always good, but for a particular person are not always good. Now men pray for and pursue these things; but they should not, but should pray that the things that are good absolutely may also be good for them, and should choose the things that are good for them. The unjust man does not always choose the greater, but also the less-in the case of things bad absolutely; but because the lesser evil is itself thought to be in a sense good, and graspingness is directed at the good, therefore he is thought to be grasping. And he is unfair; for this contains and is common to both.

Since the lawless man was seen to be unjust and the law-abiding man just, evidently all lawful acts are in a sense just acts; for the acts laid down by the legislative art are lawful, and each of these, we say, is just. Now the laws in their enactments on all subjects aim at the common advantage either of all or of the best or of those who hold power, or something of the sort; so that in one sense we call those acts just that tend to produce and preserve happiness and its components for the political society. And the law bids us do both the acts of a brave man (e. g. not to desert our post nor take to flight nor throw away our arms), and those of a temperate man (e. g. not to commit adultery nor to gratify one's lust), and those of a good-tempered man (e. g. not to strike another nor to speak evil), and similarly with regard to the other virtues and forms of wickedness, commanding some acts and forbidding others; and the rightly-framed law does this rightly, and the hastily conceived one less well. This form of justice, then, is complete virtue, but not absolutely, but in relation to our neighbour. And therefore justice is often thought to be the greatest of virtues, and 'neither evening nor morning star' is so wonderful; and proverbially 'in justice is every virtue comprehended'. And it is complete virtue in its fullest sense, because it is the actual exercise of complete virtue. It is complete because he who possesses it can exercise his virtue not only in himself but towards his neighbour also; for many men can exercise virtue in their own affairs, but not in their relations to their neighbour.
This is why the saying of Bias is thought to be true, that 'rule will show the man'; for a ruler is necessarily in relation to other men and a member of a society. For this same reason justice, alone of the virtues, is thought to be 'another's good', because it is related to our neighbour; for it does what is advantageous to another, either a ruler or a copartner. Now the worst man is he who exercises his wickedness both towards himself and towards his friends, and the best man is not he who exercises his virtue towards himself but he who exercises it towards another; for this is a difficult task. Justice in this sense, then, is not part of virtue but virtue entire, nor is the contrary injustice a part of vice but vice entire. What the difference is between virtue and justice in this sense is plain from what we have said; they are the same but their essence is not the same; what, as a relation to one's neighbour, is justice is, as a certain kind of state without qualification, virtue.

2

But at all events what we are investigating is the justice which is a part of virtue; for there is a justice of this kind, as we maintain. Similarly it is with injustice in the particular sense that we are concerned.

That there is such a thing is indicated by the fact that while the man who exhibits in action the other forms of wickedness acts wrongly indeed, but not graspingly (e. g. the man who throws away his shield through cowardice or speaks harshly through bad temper or fails to help a friend with money through meanness), when a man acts graspingly he often exhibits none of these vices,-no, nor all together, but certainly wickedness of some kind (for we blame him) and injustice. There is, then, another kind of injustice which is a part of injustice in the wide sense, and a use of the word 'unjust' which answers to a part of what is unjust in the wide sense of 'contrary to the law'. Again if one man commits adultery for the sake of gain and makes money by it, while another does so at the bidding of appetite though he loses money and is penalized for it, the latter would be held to be self-indulgent rather than grasping, but the former is unjust, but not self-indulgent; evidently, therefore, he is unjust by reason of his making gain by his act. Again, all other unjust acts are ascribed invariably to some particular kind of wickedness, e. g. adultery to self-indulgence, the desertion of a comrade in battle to cowardice, physical violence to anger; but if a man makes gain, his action is ascribed to no form of wickedness but injustice. Evidently, therefore, there is apart from injustice in the wide sense another, 'particular', injustice which shares the name and nature of the first, because its definition falls within the same genus; for the significance of both consists in a relation to one's neighbour, but the one is concerned with honour or money or safety-or that which includes all these, if we had a single name for it-and its motive is the pleasure that arises from gain; while the other is concerned with all the objects with which the good man is concerned.

It is clear, then, that there is more than one kind of justice, and that there is one which is distinct from virtue entire; we must try to grasp its genus and differentia.

The unjust has been divided into the unlawful and the unfair, and the just into the lawful and the fair. To the unlawful answers the afore-mentioned sense of injustice. But since unfair and the unlawful are not the same, but are different as a part is from its whole (for all that is unfair is unlawful, but not all that is unlawful is unfair), the unjust and injustice in the sense of the unfair are not the same as but different from the former kind, as part from whole; for injustice in this sense is a part of injustice in the wide sense, and similarly justice in the one sense of justice in the other. Therefore we must speak also about particular justice and particular and similarly about the just and the unjust. The justice, then, which answers to the whole of virtue, and the corresponding injustice, one being the exercise of virtue as a whole, and the other that of vice as a whole, towards one's neighbour, we may leave on one side. And how the meanings of 'just' and 'unjust' which answer to these are to be distinguished is evident; for practically the majority of the acts commanded by the law are those which are prescribed from the point of view of virtue taken as a whole; for the law bids us practise every virtue and forbids us to practise any vice. And the things that tend to produce virtue taken as a whole are those of the acts prescribed by the law which have been prescribed with a view to education for the common good. But with regard to the education of the individual as such, which makes him without qualification a good man, we must determine later whether this is the function of the political art or of another; for perhaps it is not the same to be a good man and a good citizen of any state taken at random.

Of particular justice and that which is just in the corresponding sense, (A) one kind is that which is manifested in distributions of honour or money or the other things that fall to be divided among those who have a share in the constitution (for in these it is possible for one man to have a share either unequal or equal to that of another), and (B) one is that which plays a rectifying part in transactions between man and man. Of this there are two divisions; of transactions (1) some are voluntary and (2) others involuntary- voluntary such transactions as sale, purchase, loan for consumption, pledging, loan for use, depositing, letting (they are called voluntary because the origin of these transactions is voluntary), while of the involuntary (a) some are clandestine, such as theft, adultery, poisoning, procuring, enticement of slaves, assassination, false witness, and (b) others are violent, such as assault, imprisonment, murder, robbery with violence, mutilation, abuse, insult.

3

(A) We have shown that both the unjust man and the unjust act are unfair or unequal; now it is clear that there is also an intermediate between the two unequals involved in either case. And this is the equal; for in any kind of action in which there's a more and a less there is also what is equal. If, then, the unjust is unequal, just is equal, as all men suppose it to be, even apart from argument. And since the equal is intermediate, the just will be an intermediate. Now equality implies at least two things. The just, then, must be both intermediate and equal and relative (i. e. for certain persons). And since the equall intermediate it must be between certain things (which are respectively greater and less); equal, it involves two things; qua just, it is for certain people. The just, therefore, involves at least four terms; for the persons for whom it is in fact just are two, and the things in which it is manifested, the objects distributed, are two. And the same equality will exist between the persons and between the things concerned; for as the latter the things concerned-are related, so are the former; if they are not equal, they will not have what is equal, but this is the origin of quarrels and complaints-when either equals have and are awarded unequal shares, or unequals equal shares. Further, this is plain from the fact that awards should be 'according to merit'; for all men agree that what is just in distribution must be according to merit in some sense, though they do not all specify the same sort of merit, but democrats identify it with the status of freeman, supporters of oligarchy with wealth (or with noble birth), and supporters of aristocracy with excellence.

The just, then, is a species of the proportionate (proportion being not a property only of the kind of number which consists of abstract units, but of number in general). For proportion is equality of ratios, and involves four terms at least (that discrete proportion involves four terms is plain, but so does continuous proportion, for it uses one term as two and mentions it twice; e. g. 'as the line A is to the line B, so is the line B to the line C'; the line B, then, has been mentioned twice, so that if the line B be assumed twice, the proportional terms will be four); and the just, too, involves at least four terms, and the ratio between one pair is the same as that between the other pair; for there is a similar distinction between the persons and between the things. As the term A, then, is to B, so will C be to D, and therefore, alternando, as A is to C, B will be to D. Therefore also the whole is in the same ratio to the whole; and this coupling the distribution effects, and, if the terms are so combined, effects justly. The conjunction, then, of the term A with C and of B with D is what is just in distribution, and this species of the just is intermediate, and the unjust is what violates the proportion; for the proportional is intermediate, and the just is proportional. (Mathematicians call this kind of proportion geometrical; for it is in geometrical proportion that it follows that the whole is to the whole as either part is to the corresponding part. ) This proportion is not continuous; for we cannot get a single term standing for a person and a thing.

This, then, is what the just is-the proportional; the unjust is what violates the proportion. Hence one term becomes too great, the other too small, as indeed happens in practice; for the man who acts unjustly has too much, and the man who is unjustly treated too little, of what is good. In the case of evil the reverse is true; for the lesser evil is reckoned a good in comparison with the greater evil, since the lesser evil is rather to be chosen than the greater, and what is worthy of choice is good, and what is worthier of choice a greater good.

This, then, is one species of the just.

4

(B) The remaining one is the rectificatory, which arises in connexion with transactions both voluntary and involuntary. This form of the just has a different specific character from the former. For the justice which distributes common possessions is always in accordance with the kind of proportion mentioned above (for in the case also in which the distribution is made from the common funds of a partnership it will be according to the same ratio which the funds put into the business by the partners bear to one another); and the injustice opposed to this kind of justice is that which violates the proportion. But the justice in transactions between man and man is a sort of equality indeed, and the injustice a sort of inequality; not according to that kind of proportion, however, but according to arithmetical proportion. For it makes no difference whether a good man has defrauded a bad man or a bad man a good one, nor whether it is a good or a bad man that has committed adultery; the law looks only to the distinctive character of the injury, and treats the parties as equal, if one is in the wrong and the other is being wronged, and if one inflicted injury and the other has received it. Therefore, this kind of injustice being an inequality, the judge tries to equalize it; for in the case also in which one has received and the other has inflicted a wound, or one has slain and the other been slain, the suffering and the action have been unequally distributed; but the judge tries to equalize by means of the penalty, taking away from the gain of the assailant. For the term 'gain' is applied generally to such cases, even if it be not a term appropriate to certain cases, e. g. to the person who inflicts a woundand 'loss' to the sufferer; at all events when the suffering has been estimated, the one is called loss and the other gain. Therefore the equal is intermediate between the greater and the less, but the gain and the loss are respectively greater and less in contrary ways; more of the good and less of the evil are gain, and the contrary is loss; intermediate between them is, as we saw, equal, which we say is just; therefore corrective justice will be the intermediate between loss and gain. This is why, when people dispute, they take refuge in the judge; and to go to the judge is to go to justice; for the nature of the judge is to be a sort of animate justice; and they seek the judge as an intermediate, and in some states they call judges mediators, on the assumption that if they get what is intermediate they will get what is just. The just, then, is an intermediate, since the judge is so. Now the judge restores equality; it is as though there were a line divided into unequal parts, and he took away that by which the greater segment exceeds the half, and added it to the smaller segment. And when the whole has been equally divided, then they say they have 'their own'-i. e. when they have got what is equal. The equal is intermediate between the greater and the lesser line according to arithmetical proportion. It is for this reason also that it is called just (sikaion), because it is a division into two equal parts (sicha), just as if one were to call it sichaion; and the judge (sikastes) is one who bisects (sichastes). For when something is subtracted from one of two equals and added to the other, the other is in excess by these two; since if what was taken from the one had not been added to the other, the latter would have been in excess by one only. It therefore exceeds the intermediate by one, and the intermediate exceeds by one that from which something was taken. By this, then, we shall recognize both what we must subtract from that which has more, and what we must add to that which has less; we must add to the latter that by which the intermediate exceeds it, and subtract from the greatest that by which it exceeds the intermediate. Let the lines AA', BB', CC' be equal to one another; from the line AA' let the segment AE have been subtracted, and to the line CC' let the segment CD have been added, so that the whole line DCC' exceeds the line EA' by the segment CD and the segment CF; therefore it exceeds the line BB' by the segment CD. (See diagram. )

These names, both loss and gain, have come from voluntary exchange; for to have more than one's own is called gaining, and to have less than one's original share is called losing, e. g. in buying and selling and in all other matters in which the law has left people free to make their own terms; but when they get neither more nor less but just what belongs to themselves, they say that they have their own and that they neither lose nor gain.

Therefore the just is intermediate between a sort of gain and a sort of loss, viz. those which are involuntary; it consists in having an equal amount before and after the transaction.

5

Some think that reciprocity is without qualification just, as the Pythagoreans said; for they defined justice without qualification as reciprocity. Now 'reciprocity' fits neither distributive nor rectificatory justice-yet people want even the justice of Rhadamanthus to mean this:

Should a man suffer what he did, right justice would be done

-for in many cases reciprocity and rectificatory justice are not in accord; e. g. (1) if an official has inflicted a wound, he should not be wounded in return, and if some one has wounded an official, he ought not to be wounded only but punished in addition. Further (2) there is a great difference between a voluntary and an involuntary act. But in associations for exchange this sort of justice does hold men together-reciprocity in accordance with a proportion and not on the basis of precisely equal return. For it is by proportionate requital that the city holds together. Men seek to return either evil for evil-and if they cana not do so, think their position mere slavery-or good for good-and if they cannot do so there is no exchange, but it is by exchange that they hold together. This is why they give a prominent place to the temple of the Graces-to promote the requital of services; for this is characteristic of grace-we should serve in return one who has shown grace to us, and should another time take the initiative in showing it.

Now proportionate return is secured by cross-conjunction. Let A be a builder, B a shoemaker, C a house, D a shoe. The builder, then, must get from the shoemaker the latter's work, and must himself give him in return his own. If, then, first there is proportionate equality of goods, and then reciprocal action takes place, the result we mention will be effected. If not, the bargain is not equal, and does not hold; for there is nothing to prevent the work of the one being better than that of the other; they must therefore be equated. (And this is true of the other arts also; for they would have been destroyed if what the patient suffered had not been just what the agent did, and of the same amount and kind. ) For it is not two doctors that associate for exchange, but a doctor and a farmer, or in general people who are different and unequal; but these must be equated. This is why all things that are exchanged must be somehow comparable. It is for this end that money has been introduced, and it becomes in a sense an intermediate; for it measures all things, and therefore the excess and the defect-how many shoes are equal to a house or to a given amount of food. The number of shoes exchanged for a house (or for a given amount of food) must therefore correspond to the ratio of builder to shoemaker. For if this be not so, there will be no exchange and no intercourse. And this proportion will not be effected unless the goods are somehow equal. All goods must therefore be measured by some one thing, as we said before. Now this unit is in truth demand, which holds all things together (for if men did not need one another's goods at all, or did not need them equally, there would be either no exchange or not the same exchange); but money has become by convention a sort of representative of demand; and this is why it has the name 'money' (nomisma)-because it exists not by nature but by law (nomos) and it is in our power to change it and make it useless. There will, then, be reciprocity when the terms have been equated so that as farmer is to shoemaker, the amount of the shoemaker's work is to that of the farmer's work for which it exchanges. But we must not bring them into a figure of proportion when they have already exchanged (otherwise one extreme will have both excesses), but when they still have their own goods. Thus they are equals and associates just because this equality can be effected in their case. Let A be a farmer, C food, B a shoemaker, D his product equated to C. If it had not been possible for reciprocity to be thus effected, there would have been no association of the parties. That demand holds things together as a single unit is shown by the fact that when men do not need one another, i. e. when neither needs the other or one does not need the other, they do not exchange, as we do when some one wants what one has oneself, e. g. when people permit the exportation of corn in exchange for wine. This equation therefore must be established. And for the future exchange-that if we do not need a thing now we shall have it if ever we do need it-money is as it were our surety; for it must be possible for us to get what we want by bringing the money. Now the same thing happens to money itself as to goods-it is not always worth the same; yet it tends to be steadier. This is why all goods must have a price set on them; for then there will always be exchange, and if so, association of man with man. Money, then, acting as a measure, makes goods commensurate and equates them; for neither would there have been association if there were not exchange, nor exchange if there were not equality, nor equality if there were not commensurability. Now in truth it is impossible that things differing so much should become commensurate, but with reference to demand they may become so sufficiently. There must, then, be a unit, and that fixed by agreement (for which reason it is called money); for it is this that makes all things commensurate, since all things are measured by money. Let A be a house, B ten minae, C a bed. A is half of B, if the house is worth five minae or equal to them; the bed, C, is a tenth of B; it is plain, then, how many beds are equal to a house, viz. five. That exchange took place thus before there was money is plain; for it makes no difference whether it is five beds that exchange for a house, or the money value of five beds.

We have now defined the unjust and the just. These having been marked off from each other, it is plain that just action is intermediate between acting unjustly and being unjustly treated; for the one is to have too much and the other to have too little. Justice is a kind of mean, but not in the same way as the other virtues, but because it relates to an intermediate amount, while injustice relates to the extremes. And justice is that in virtue of which the just man is said to be a doer, by choice, of that which is just, and one who will distribute either between himself and another or between two others not so as to give more of what is desirable to himself and less to his neighbour (and conversely with what is harmful), but so as to give what is equal in accordance with proportion; and similarly in distributing between two other persons. Injustice on the other hand is similarly related to the unjust, which is excess and defect, contrary to proportion, of the useful or hurtful. For which reason injustice is excess and defect, viz. because it is productive of excess and defect-in one's own case excess of what is in its own nature useful and defect of what is hurtful, while in the case of others it is as a whole like what it is in one's own case, but proportion may be violated in either direction. In the unjust act to have too little is to be unjustly treated; to have too much is to act unjustly.

Let this be taken as our account of the nature of justice and injustice, and similarly of the just and the unjust in general.

6

Since acting unjustly does not necessarily imply being unjust, we must ask what sort of unjust acts imply that the doer is unjust with respect to each type of injustice, e. g. a thief, an adulterer, or a brigand. Surely the answer does not turn on the difference between these types. For a man might even lie with a woman knowing who she was, but the origin of his might be not deliberate choice but passion. He acts unjustly, then, but is not unjust; e. g. a man is not a thief, yet he stole, nor an adulterer, yet he committed adultery; and similarly in all other cases.

Now we have previously stated how the reciprocal is related to the just; but we must not forget that what we are looking for is not only what is just without qualification but also political justice. This is found among men who share their life with a view to selfsufficiency, men who are free and either proportionately or arithmetically equal, so that between those who do not fulfil this condition there is no political justice but justice in a special sense and by analogy. For justice exists only between men whose mutual relations are governed by law; and law exists for men between whom there is injustice; for legal justice is the discrimination of the just and the unjust. And between men between whom there is injustice there is also unjust action (though there is not injustice between all between whom there is unjust action), and this is assigning too much to oneself of things good in themselves and too little of things evil in themselves. This is why we do not allow a man to rule, but rational principle, because a man behaves thus in his own interests and becomes a tyrant. The magistrate on the other hand is the guardian of justice, and, if of justice, then of equality also. And since he is assumed to have no more than his share, if he is just (for he does not assign to himself more of what is good in itself, unless such a share is proportional to his merits-so that it is for others that he labours, and it is for this reason that men, as we stated previously, say that justice is 'another's good'), therefore a reward must be given him, and this is honour and privilege; but those for whom such things are not enough become tyrants.

The justice of a master and that of a father are not the same as the justice of citizens, though they are like it; for there can be no injustice in the unqualified sense towards thing that are one's own, but a man's chattel, and his child until it reaches a certain age and sets up for itself, are as it were part of himself, and no one chooses to hurt himself (for which reason there can be no injustice towards oneself). Therefore the justice or injustice of citizens is not manifested in these relations; for it was as we saw according to law, and between people naturally subject to law, and these as we saw' are people who have an equal share in ruling and being ruled. Hence justice can more truly be manifested towards a wife than towards children and chattels, for the former is household justice; but even this is different from political justice.

7

Of political justice part is natural, part legal, natural, that which everywhere has the same force and does not exist by people's thinking this or that; legal, that which is originally indifferent, but when it has been laid down is not indifferent, e. g. that a prisoner's ransom shall be a mina, or that a goat and not two sheep shall be sacrificed, and again all the laws that are passed for particular cases, e. g. that sacrifice shall be made in honour of Brasidas, and the provisions of decrees. Now some think that all justice is of this sort, because that which is by nature is unchangeable and has everywhere the same force (as fire burns both here and in Persia), while they see change in the things recognized as just. This, however, is not true in this unqualified way, but is true in a sense; or rather, with the gods it is perhaps not true at all, while with us there is something that is just even by nature, yet all of it is changeable; but still some is by nature, some not by nature. It is evident which sort of thing, among things capable of being otherwise, is by nature, and which is not but is legal and conventional, assuming that both are equally changeable. And in all other things the same distinction will apply; by nature the right hand is stronger, yet it is possible that all men should come to be ambidextrous. The things which are just by virtue of convention and expediency are like measures; for wine and corn measures are not everywhere equal, but larger in wholesale and smaller in retail markets. Similarly, the things which are just not by nature but by human enactment are not everywhere the same, since constitutions also are not the same, though there is but one which is everywhere by nature the best. Of things just and lawful each is related as the universal to its particulars; for the things that are done are many, but of them each is one, since it is universal.

There is a difference between the act of injustice and what is unjust, and between the act of justice and what is just; for a thing is unjust by nature or by enactment; and this very thing, when it has been done, is an act of injustice, but before it is done is not yet that but is unjust. So, too, with an act of justice (though the general term is rather 'just action', and 'act of justice' is applied to the correction of the act of injustice).

Each of these must later be examined separately with regard to the nature and number of its species and the nature of the things with which it is concerned.

8

Acts just and unjust being as we have described them, a man acts unjustly or justly whenever he does such acts voluntarily; when involuntarily, he acts neither unjustly nor justly except in an incidental way; for he does things which happen to be just or unjust. Whether an act is or is not one of injustice (or of justice) is determined by its voluntariness or involuntariness; for when it is voluntary it is blamed, and at the same time is then an act of injustice; so that there will be things that are unjust but not yet acts of injustice, if voluntariness be not present as well. By the voluntary I mean, as has been said before, any of the things in a man's own power which he does with knowledge, i. e. not in ignorance either of the person acted on or of the instrument used or of the end that will be attained (e. g. whom he is striking, with what, and to what end), each such act being done not incidentally nor under compulsion (e. g. if A takes B's hand and therewith strikes C, B does not act voluntarily; for the act was not in his own power). The person struck may be the striker's father, and the striker may know that it is a man or one of the persons present, but not know that it is his father; a similar distinction may be made in the case of the end, and with regard to the whole action. Therefore that which is done in ignorance, or though not done in ignorance is not in the agent's power, or is done under compulsion, is involuntary (for many natural processes, even, we knowingly both perform and experience, none of which is either voluntary or involuntary; e. g. growing old or dying). But in the case of unjust and just acts alike the injustice or justice may be only incidental; for a man might return a deposit unwillingly and from fear, and then he must not be said either to do what is just or to act justly, except in an incidental way. Similarly the man who under compulsion and unwillingly fails to return the deposit must be said to act unjustly, and to do what is unjust, only incidentally. Of voluntary acts we do some by choice, others not by choice; by choice those which we do after deliberation, not by choice those which we do without previous deliberation. Thus there are three kinds of injury in transactions between man and man; those done in ignorance are mistakes when the person acted on, the act, the instrument, or the end that will be attained is other than the agent supposed; the agent thought either that he was not hiting any one or that he was not hitting with this missile or not hitting this person or to this end, but a result followed other than that which he thought likely (e. g. he threw not with intent to wound but only to prick), or the person hit or the missile was other than he supposed. Now when (1) the injury takes place contrary to reasonable expectation, it is a misadventure. When (2) it is not contrary to reasonable expectation, but does not imply vice, it is a mistake (for a man makes a mistake when the fault originates in him, but is the victim of accident when the origin lies outside him). When (3) he acts with knowledge but not after deliberation, it is an act of injustice-e. g. the acts due to anger or to other passions necessary or natural to man; for when men do such harmful and mistaken acts they act unjustly, and the acts are acts of injustice, but this does not imply that the doers are unjust or wicked; for the injury is not due to vice. But when (4) a man acts from choice, he is an unjust man and a vicious man.

Hence acts proceeding from anger are rightly judged not to be done of malice aforethought; for it is not the man who acts in anger but he who enraged him that starts the mischief. Again, the matter in dispute is not whether the thing happened or not, but its justice; for it is apparent injustice that occasions rage. For they do not dispute about the occurrence of the act-as in commercial transactions where one of the two parties must be vicious-unless they do so owing to forgetfulness; but, agreeing about the fact, they dispute on which side justice lies (whereas a man who has deliberately injured another cannot help knowing that he has done so), so that the one thinks he is being treated unjustly and the other disagrees.

But if a man harms another by choice, he acts unjustly; and these are the acts of injustice which imply that the doer is an unjust man, provided that the act violates proportion or equality. Similarly, a man is just when he acts justly by choice; but he acts justly if he merely acts voluntarily.

Of involuntary acts some are excusable, others not. For the mistakes which men make not only in ignorance but also from ignorance are excusable, while those which men do not from ignorance but (though they do them in ignorance) owing to a passion which is neither natural nor such as man is liable to, are not excusable.

9

Assuming that we have sufficiently defined the suffering and doing of injustice, it may be asked (1) whether the truth in expressed in Euripides' paradoxical words:

I slew my mother, that's my tale in brief.

Were you both willing, or unwilling both?

Is it truly possible to be willingly treated unjustly, or is all suffering of injustice the contrary involuntary, as all unjust action is voluntary?