The Ethics of Aristotle - Penn State Hazleton

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The Ethics of Aristotledealt with unjustly or justly must be similarly opposed, as tobeing either voluntary or involuntary.Now as for being justly dealt with, the position that everycase of this is voluntary is a strange one, for some are certainlyjustly dealt with without their will. The fact is a manmay also fairly raise this question, whether in every case hewho has suffered what is unjust is therefore unjustly dealtwith, or rather that the case is the same with suffering as it iswith acting; namely that in both it is possible to participatein what is just, but only accidentally. Clearly the case of whatis unjust is similar: for doing things in themselves unjust isnot identical with acting unjustly, nor is suffering them thesame as being unjustly dealt with. So too of acting justly andbeing justly dealt with, since it is impossible to be unjustlydealt with unless some one else acts unjustly or to be justlydealt with unless some one else acts justly.Now if acting unjustly is simply “hurting another voluntarily”(by which I mean, knowing whom you are hurting,and wherewith, and how you are hurting him), and the manwho fails of self-control voluntarily hurts himself, then thiswill be a case of being voluntarily dealt unjustly with, and itwill be possible for a man to deal unjustly with himself. (Thisby the way is one of the questions raised, whether it is possiblefor a man to deal unjustly with himself.) Or again, aman may, by reason of failing of self-control, receive hurtfrom another man acting voluntarily, and so here will beanother case of being unjustly dealt with voluntarily.[Sidenote: 1136]The solution, I take it, is this: the definition of being unjustlydealt with is not correct, but we must add, to the hurtingwith the knowledge of the person hurt and the instrumentand the manner of hurting him, the fact of its beingagainst the wish of the man who is hurt.So then a man may be hurt and suffer what is in itselfunjust voluntarily, but unjustly dealt with voluntarily no mancan be: since no man wishes to be hurt, not even he whofails of self-control, who really acts contrary to his wish: forno man wishes for that which he does not _think_ to begood, and the man who fails of self-control does not what hethinks he ought to do.And again, he that gives away his own property (as Homersays Glaucus gave to Diomed, “armour of gold for brass,124
The Ethics of Aristotlearmour worth a hundred oxen for that which was worth butnine”) is not unjustly dealt with, because the giving restsentirely with himself; but being unjustly dealt with does not,there must be some other person who is dealing unjustlytowards him.With respect to being unjustly dealt with then, it is clearthat it is not voluntary.There remain yet two points on which we purposed tospeak: first, is he chargeable with an unjust act who in distributionhas given the larger share to one party contrary to theproper rate, or he that has the larger share? next, can a mandeal unjustly by himself?In the first question, if the first-named alternative is possibleand it is the distributor who acts unjustly and not hewho has the larger share, then supposing that a person knowinglyand willingly gives more to another than to himselfhere is a case of a man dealing unjustly by himself; which, infact, moderate men are thought to do, for it is a characteristicof the equitable man to take less than his due.Is not this the answer? that the case is not quite fairly stated,because of some other good, such as credit or the abstracthonourable, in the supposed case the man did get the largershare. And again, the difficulty is solved by reference to thedefinition of unjust dealing: for the man suffers nothing contraryto his own wish, so that, on this score at least, he is notunjustly dealt with, but, if anything, he is hurt only.It is evident also that it is the distributor who acts unjustlyand not the man who has the greater share: because the merefact of the abstract Unjust attaching to what a man does,does not constitute unjust action, but the doing this voluntarily:and voluntariness attaches to that quarter whence isthe origination of the action, which clearly is in the distributornot in the receiver. And again the term doing is used inseveral senses; in one sense inanimate objects kill, or the hand,or the slave by his master’s bidding; so the man in questiondoes not act unjustly but does things which are in themselvesunjust.[Sidenote: 1137a] Again, suppose that a man has made awrongful award in ignorance; in the eye of the law he doesnot act unjustly nor is his awarding unjust, but yet he is in acertain sense: for the Just according to law and primary ornatural Just are not coincident: but, if he knowingly decided125
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The Ethics of Aristotle - Penn State Hazleton

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