F.H. Peters

We have already said that both prodigality and illiberality are at once excess and deficiency, in two things, viz. giving and taking (expenditure being included in giving). Prodigality exceeds in giving and in not taking, but falls short in taking; illiberality falls short in giving, but exceeds in taking—in small things, we must add.

But such expenditure is becoming in those who have got the requisite means, either by their own efforts or through their ancestors or their connections, and who have birth and reputation, etc.; for all these things give a man a certain greatness and importance

What we said some time ago84 is made abundantly manifest by what we have just been saying; it is not easy to define how, and with whom, and at what, and for how long one ought to be angry—how far it is right to go, and at what point misconduct begins. He who errs slightly from the right course is not blamed, whether it be on the side of excess or of deficiency; for sometimes we praise those who fall short and call them gentle, and sometimes those who behave hardly are called manly, as being able to rule. But what amount and kind of error makes a man blamable can scarcely be defined; for it depends upon the particular circumstances of each case, and can only be decided by immediate perception

First of all, then, the boaster seems to be fond of pretending to things that men esteem, though he has them not, or not to such extent as he pretends; the ironical man, on the other hand, seems to disclaim what he has, or to depreciate it; while he who observes the mean, being a man who is “always himself” (αὐθέκαστός τις), is truthful in word and deed, confessing the simple facts about himself, and neither exaggerating nor diminishing them

But since unfair is not the same as unlawful, but differs from it as the part from the whole (for unfair is always unlawful, but unlawful is not always unfair), unjust and injustice in the sense corresponding to unfair will not be the same as unjust and injustice in the sense corresponding to unlawful, but different as the part from the whole; for this injustice is a part of complete injustice, and the corresponding justice is a part of complete justice. We must therefore speak of justice and injustice, and of that which is just and that which is unjust, in this limited sense.

Is it really possible, I mean, to suffer injustice [or be wronged] voluntarily? or is suffering injustice always involuntary, as doing injustice is always voluntary?

For no one wishes to be hurt—even the incontinent man does not wish it, but acts contrary to his wish. No one wishes for anything that he does not think good; what the incontinent man does is not that which he thinks he ought to do.)

For no one wishes to be hurt—even the incontinent man does not wish it, but acts contrary to his wish. No one wishes for anything that he does not think good; what the incontinent man does is not that which he thinks he ought to do.)

Men fancy that as it is in their power to act unjustly, so it is an easy matter to be just. But it is not so. To lie with your neighbour’s wife, or to strike your neighbour, or to pass certain coins from your hand to his is easy enough, and always within your power, but to do these acts as the outcome of a certain character is not an easy matter, nor one which is always within your power.134

Further, it is held that all science can be taught, and that what can be known in the way of science can be learnt. But all teaching starts from something already known, as we have explained in the Analytics; for it proceeds either by induction or by syllogism. Now, it is induction that leads the learner up to universal principles, while syllogism starts from these. There are principles, then, from which syllogism starts, which are not arrived at by syllogism, and which, therefore, must be arrived at by induction