The Ethics of Aristotle - Penn State Hazleton

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The Ethics of Aristotleproportionable to their work, rather fit for use than hugeand goodly to please the eye. Seeing then the actions of aservant do not need that which may be necessary for men ofcalling and place in the world, neither men of inferior conditionmany things which greater personages can hardly want;surely they are blessed in worldly respects who have wherewithto perform what their station and place asketh, thoughthey have no more.”P. 20, l. 18. Always bearing in mind that man “nevercontinueth in one stay.”P. 20, l. 11. The meaning is this: personal fortunes, wehave said, must be in certain weight and number to affectour own happiness, this will be true, of course, of those whichare reflected on us from our friends: and these are the onlyones to which the dead are supposed to be liable? add thenthe difference of sensibility which it is fair to presume, andthere is a very small residuum of joy or sorrow.P. 21, l. 18. This is meant for an exhaustive division ofgoods, which are either so in esse or in posse.If in esse, they are either above praise, or subjects of praise.Those in posse, here called faculties, are good only whenrightly used. Thus Rhetoric is a faculty which may be usedto promote justice or abused to support villainy. Money inlike way.P. 22, l. 4. Eudoxus, a philosopher holding the doctrineafterwards adopted by Epicurus respecting pleasure, but (asAristotle testifies in the Tenth Book) of irreproachable character.P. 22, l. 13. See the Rhetoric, Book I. chap ix.P. 24, l. 23. The unseen is at least as real as the seen.P. 24, l. 29. The terms are borrowed from the Seventh Bookand are here used in their strict philosophical meaning. The[Greek: enkrates] is he who has bad or unruly appetites, butwhose reason is strong enough to keep them under. The[Greek: akrates] is he whose appetites constantly prevail overhis reason and previous good resolutions.By the law of habits the former is constantly approximatingto a state in which the appetites are wholly quelled. Thisstate is called [Greek: sophrosyne], and the man in it [Greek:sophron]. By the same law the remonstrances of reason inthe latter grow fainter and fainter till they are silenced forever. This state is called [Greek: akolasia], and the man in it250
The Ethics of Aristotle[Greek: akolastos].P. 25, l. 2. This is untranslateable. As the Greek phrase,[Greek: echein logon tinos], really denotes substituting thatperson’s [Greek: logos] for one’s own, so the Irrational naturein a man of self-control or perfected self-mastery substitutesthe orders of Reason for its own impulses. The otherphrase means the actual possession of mathematical truthsas part of the mental furniture, i.e. knowing them.P 25, l. 16. [Greek: xin] may be taken as opposed to [Greek:energeian], and the meaning will be, to show a differencebetween Moral and Intellectual Excellences, that men arecommended for merely having the latter, but only for exertingand using the former.P. 26, l. 2. Which we call simply virtue.P. 26, l. 4. For nature must of course supply the capacity.P. 26, l. 18. Or “as a simple result of nature.”P. 28, l. 12. This is done in the Sixth Book.P. 28, l. 21. It is, in truth, in the application of rules toparticular details of practice that our moral Responsibilitychiefly lies no rule can be so framed, that evasion shall beimpossible. See Bishop Butler’s Sermon on the character ofBalaam, and that on Self-Deceit. P. 29, l. 32. The words[Greek: akolastos] and [Greek: deilos] are not used here intheir strict significations to denote confirmed states of vicethe [Greek: enkrates] necessarily feels pain, because he mustalways be thwarting passions which are a real part of his nature,though this pain will grow less and less as he nears thepoint of [Greek: sophrosyne] or perfected Self-Mastery, whichbeing attained the pain will then, and then only, cease entirely.So a certain degree of fear is necessary to the formationof true courage. All that is meant here is, that no habit ofcourage or self-mastery can be said to be matured, until painaltogether vanishes.P. 30, l. 18. Virtue consists in the due regulation of all theparts of our nature our passions are a real part of that nature,and as such have their proper office, it is an error then to aimat their extirpation. It is true that in a perfect moral stateemotion will be rare, but then this will have been gained byregular process, being the legitimate result of the law that“passive impressions weaken as active habits are strengthened,by repetition.” If musical instruments are making discord,I may silence or I may bring them into harmony in251
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The Ethics of Aristotle - Penn State Hazleton

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