Book, Paragraph

  1   I,  3  |         many people; for before now men have been undone by reason
  2   I,  4  |             both the general run of men and people of superior refinement
  3   I,  4  |         Good, he that hearkens when men counsel right;~But he who
  4   I,  5  |           judge from the lives that men lead, most men, and men
  5   I,  5  |           lives that men lead, most men, and men of the most vulgar
  6   I,  5  |             men lead, most men, and men of the most vulgar type,
  7   I,  5  |            taken from him. Further, men seem to pursue honour in
  8   I,  5  |         goodness; at least it is by men of practical wisdom that
  9   I,  6  |        truth above our friends.~The men who introduced this doctrine
 10   I,  7  |           the sake of this that all men do whatever else they do.
 11   I,  8  |        views have been held by many men and men of old, others by
 12   I,  8  |           been held by many men and men of old, others by a few
 13   I,  8  |             of virtue. Now for most men their pleasures are in conflict
 14   I,  8  |         these are pleasant for such men as well as in their own
 15   I,  9  |             any gift of the gods to men, it is reasonable that happiness
 16   I,  10 |             not wish to call living men happy, on account of the
 17   I,  10 |            happy those among living men in whom these conditions
 18   I,  10 |             be, fulfilled—but happy men. So much for these questions.~
 19   I,  11 |             opposed to the opinions men hold; but since the events
 20   I,  12 |             and the most godlike of men is to call them blessed
 21   I,  12 |           for as a result of virtue men tend to do noble deeds,
 22   I,  13 |          respect the dreams of good men are better than those of
 23  II,  1  |           learn by doing them, e.g. men become builders by building
 24  II,  1  |       builders and of all the rest; men will be good or bad builders
 25  II,  1  |          need of a teacher, but all men would have been born good
 26  II,  1  |             transactions with other men we become just or unjust,
 27  II,  1  |             feelings of anger; some men become temperate and good-tempered,
 28  II,  3  |            pleasures and pains that men become bad, by pursuing
 29  II,  3  |             be distinguished. Hence men even define the virtues
 30  II,  4  |        doing temperate acts; for if men do just and temperate acts,
 31  II,  4  |          them as just and temperate men do them. It is well said,
 32  II,  6  |            one and the same for all men; by the intermediate relatively
 33  II,  6  |             the mean of virtue;~For men are good in but one way,
 34 III,  1  |          somewhere by a wind, or by men who had him in their power.~
 35 III,  1  |            itself.~For such actions men are sometimes even praised,
 36 III,  1  |          for these objects that all men do everything they do. And
 37 III,  1  |             error of this kind that men become unjust and in general
 38 III,  1  |             the universal (for that men are blamed), but ignorance
 39 III,  2  |          what is good or bad we are men of a certain character,
 40 III,  3  |             man. Now every class of men deliberates about the things
 41 III,  5  |            responsible for becoming men of that kind, and men make
 42 III,  5  |      becoming men of that kind, and men make themselves responsible
 43 III,  5  |             beginning not to become men of this kind, and so they
 44 III,  5  |           of the body also for some men, whom we accordingly blame;
 45 III,  5  |           some one may say that all men desire the apparent good,
 46 III,  5  |        voluntary than vice? To both men alike, the good and the
 47 III,  5  |        everything else to this that men do whatever they do.~Whether,
 48 III,  7  |             is not the same for all men; but we say there are things
 49 III,  7  |           right, position; and rash men are precipitate, and wish
 50 III,  7  |            are in them, while brave men are keen in the moment of
 51 III,  8  |         held in dishonour and brave men in honour. This is the kind
 52 III,  8  |     therefore they fight like armed men against unarmed or like
 53 III,  8  |           too it is not the bravest men that fight best, but those
 54 III,  8  |             be brave, because brave men also are passionate; for
 55 III,  8  |         onset of passion. Now brave men act for honour’s sake, but
 56 III,  8  |         choice and motive be added.~Men, then, as well as beasts,
 57 III,  8  |         they closely resemble brave men, because both are confident;
 58 III,  8  |            are confident; but brave men are confident for the reasons
 59 III,  8  |            suffer nothing. (Drunken men also behave in this way;
 60 III,  8  |             character both of brave men and of those who are thought
 61 III,  9  |              as has been said, that men are called brave. Hence
 62 III,  9  |            best soldiers may be not men of this sort but those who
 63 III,  10 |            but rather the mind; but men who are concerned with such
 64 III,  10 |            it attaches to us not as men but as animals. To delight
 65 III,  11 |             one ought and than most men do.~Plainly, then, excess
 66  IV,  1  |            sense; for we call those men prodigals who are incontinent
 67  IV,  1  |           to take than to give; for men are apter to give away their
 68  IV,  1  |            man, like other virtuous men, will give for the sake
 69  IV,  1  |           of want, and secondly all men are fonder of their own
 70  IV,  1  |       disability is thought to make men mean) and more innate in
 71  IV,  1  |            mean) and more innate in men than prodigality; for most
 72  IV,  1  |          than prodigality; for most men are fonder of getting money
 73  IV,  1  |           not found complete in all men but is sometimes divided;
 74  IV,  1  |             sometimes divided; some men go to excess in taking,
 75  IV,  1  |          evil than prodigality, but men err more often in this direction
 76  IV,  2  |           suitable for gods and for men, nor in a temple and in
 77  IV,  3  |           is with honour that proud men appear to be concerned;
 78  IV,  3  |         great and conferred by good men he will be moderately Pleased,
 79  IV,  3  |         must be so too. Hence proud men are thought to be disdainful.~
 80  IV,  3  |       contribute towards pride. For men who are well-born are thought
 81  IV,  3  |         Hence even such things make men prouder; for they are honoured
 82  IV,  4  |           also an intermediate; now men desire honour both more
 83  IV,  6  |                  6~In gatherings of men, in social life and the
 84  IV,  6  |            of words and deeds, some men are thought to be obsequious,
 85   V,  1  |        discussions.~We see that all men mean by justice that kind
 86   V,  1  |            are not always good. Now men pray for and pursue these
 87   V,  1  |            neighbour also; for many men can exercise virtue in their
 88   V,  1  |    necessarily in relation to other men and a member of a society.
 89   V,  3  |      unequal, just is equal, as all men suppose it to be, even apart
 90   V,  3  |        according to merit"; for all men agree that what is just
 91   V,  5  |           sort of justice does hold men together-reciprocity in
 92   V,  5  |            the city holds together. Men seek to return either evil
 93   V,  5  |             things together (for if men did not need one another’
 94   V,  5  |         shown by the fact that when men do not need one another,
 95   V,  6  |        justice. This is found among men who share their life with
 96   V,  6  |            view to selfsufficiency, men who are free and either
 97   V,  6  |         justice exists only between men whose mutual relations are
 98   V,  6  |             law; and law exists for men between whom there is injustice;
 99   V,  6  |             the unjust. And between men between whom there is injustice
100   V,  6  |             is for this reason that men, as we stated previously,
101   V,  7  |             it is possible that all men should come to be ambidextrous.
102   V,  8  |            natural to man; for when men do such harmful and mistaken
103   V,  8  |              For the mistakes which men make not only in ignorance
104   V,  8  |        excusable, while those which men do not from ignorance but (
105   V,  9  |            gets not land but money.~Men think that acting unjustly
106   V,  9  |            what is unjust requires, men think, no great wisdom,
107   V,  9  |         Again, for this very reason men think that acting unjustly
108  VI,  5  |             the fact that we credit men with practical wisdom in
109  VI,  5  |          that we think Pericles and men like him have practical
110  VI,  5  |     themselves and what is good for men in general; we consider
111  VI,  7  |            or good is different for men and for fishes, but what
112  VI,  7  |             Anaxagoras, Thales, and men like them have philosophic
113  VI,  8  |             come the view that such~men have practical wisdom; yet
114  VI,  8  |           the fact that while young men become geometricians and
115  VI,  8  |       experience, and because young men have no conviction about
116  VI,  9  |            knowledge it is not; for men do not inquire about the
117  VI,  9  |             in its operation, while men deliberate a long time,
118  VI,  9  |             it is characteristic of men of practical wisdom to have
119  VI,  10 |   understanding, in virtue of which men are said to be men of understanding
120  VI,  10 |            which men are said to be men of understanding or of good
121  VI,  10 |     knowledge (for at that rate all men would have been men of understanding),
122  VI,  10 |             all men would have been men of understanding), nor are
123  VI,  10 |          goodness of understanding, men of understanding with men
124  VI,  10 |           men of understanding with men of good understanding.)
125  VI,  10 |   understanding" in virtue of which men are said to be "of good
126  VI,  11 |       judgement, in virtue of which men are said to "be sympathetic
127  VI,  11 |     equities are common to all good men in relation to other men.
128  VI,  11 |            men in relation to other men. Now all things which have
129  VI,  12 |       smartness; hence we call even men of practical wisdom clever
130  VI,  13 |           the strict sense. For all men think that each type of
131  VI,  13 |          the fact that even now all men, when they define virtue,
132  VI,  13 |          with practical wisdom. All men, then, seem somehow to divine
133 VII,  1  |          Therefore if, as they say, men become gods by excess of
134 VII,  1  |          type is rarely found among men; it is found chiefly among
135 VII,  1  |             by this evil name those men who go beyond all ordinary
136 VII,  1  |            3) The temperate man all men call continent and disposed
137 VII,  1  |          are incontinent. Again (5) men are said to be incontinent
138 VII,  2  |       resists but a weak one, as in men who hesitate, we sympathize
139 VII,  2  |          the syllogism arising from men’s wish to expose paradoxical
140 VII,  3  |           in this respect; for some men are no less convinced of
141 VII,  3  |           something that happens to men; for within the case of
142 VII,  3  |            is just the condition of men under the influence of passions;
143 VII,  3  |       bodily condition, and in some men even produce fits of madness.
144 VII,  3  |           in a similar condition to men asleep, mad, or drunk. The
145 VII,  3  |             or drunk. The fact that men use the language that flows
146 VII,  3  |            proves nothing; for even men under the influence of these
147 VII,  3  |         that the use of language by men in an incontinent state
148 VII,  4  |       without qualification, or all men who are incontinent are
149 VII,  4  |          confirmed by the fact that men are called "soft" with regard
150 VII,  4  |            of the intermediate kind men are not blamed for being
151 VII,  5  |             either of animals or of men; while (2) others are not
152 VII,  6  |      appetites as are common to all men, and in so far as they are
153 VII,  6  |             natural norm, as, among men, madmen are. Now brutishness
154 VII,  7  |            to the things which most men both resist and resist successfully
155 VII,  7  |       pleasures or pains which most men can hold out against, when
156 VII,  7  |          another weakness. For some men after deliberating fail,
157 VII,  7  |           their emotion; since some men (just as people who first
158 VII,  8  | incontinence is not (of incontinent men themselves, those who become
159 VII,  10 |        state characteristic of most men; for the continent man abides
160 VII,  10 |      incontinent man less than most men can.~Of the forms of incontinence,
161 VII,  10 |            friend,~And this becomes men’s nature in the end.~ ~We
162 VII,  12 |          indicated by the fact that men do not enjoy the same pleasant
163 VII,  13 |             And for this reason all men think that the happy life
164 VII,  13 |             things, both brutes and men, pursue pleasure is an indication
165 VII,  13 |            for them and because all men share in~them; thus because
166 VII,  13 |            they alone are familiar, men think there are no~others.~ ~
167 VII,  14 |        necessary pleasures (for all men enjoy in some way or other
168 VII,  14 |            intercourse, but not all men do so as they ought). The
169 VII,  14 |           the excesses of pain that men experience, they pursue
170 VII,  14 |            habit, i.e. those of bad men; while (b) others are meant
171 VII,  14 |      situation like that of drunken men, and youth is pleasant,
172 VIII,  1 |          all other goods; even rich men and those in possession
173 VIII,  1 |            and in other misfortunes men think friends are the only
174 VIII,  1 |          together"-for with friends men are more able both to think
175 VIII,  1 |          for parent, not only among men but among birds and among
176 VIII,  1 |             race, and especially by men, whence we praise lovers
177 VIII,  1 |         their worst enemy; and when men are friends they have no
178 VIII,  1 |           same people that are good men and are friends.~Not a few
179 VIII,  2 |             are lovable as ends. Do men love, then, the good, or
180 VIII,  3 |            for their character that men love ready-witted people,
181 VIII,  3 |     friendship is the friendship of men who are good, and alike
182 VIII,  3 |             to a friendship of good men all the qualities we have
183 VIII,  3 |        their best form between such men.~But it is natural that
184 VIII,  3 |             be infrequent; for such men are rare. Further, such
185 VIII,  3 |   familiarity; as the proverb says, men cannot know each other till
186 VIII,  4 |         useful to each other. Among men of these inferior sorts
187 VIII,  4 |             utility, then, even bad men may be friends of each other,
188 VIII,  4 |      friends of each other, or good men of bad, or one who is neither
189 VIII,  4 |          own sake clearly only good men can be friends; for bad
190 VIII,  4 |             can be friends; for bad men do not delight in each other
191 VIII,  4 |       oneself; and it is among good men that trust and the feeling
192 VIII,  4 |            these evils arising. For men apply the name of friends
193 VIII,  4 |           proper sense that of good men qua good, and by analogy
194 VIII,  4 |       divided into these kinds, bad men will be friends for the
195 VIII,  4 |           like each other, but good men will be friends for their
196 VIII,  5 |          regard to the virtues some men are called good in respect
197 VIII,  5 |           it seems actually to make men forget their friendship;
198 VIII,  5 |             state of character; and men wish well to those whom
199 VIII,  5 |              And in loving a friend men love what is good for themselves;
200 VIII,  6 |           of it. This is why, while men become friends quickly,
201 VIII,  6 |         become friends quickly, old men do not; it is because men
202 VIII,  6 |           men do not; it is because men do not become friends with
203 VIII,  6 |            friends either. But such men may bear goodwill to each
204 VIII,  7 |          kings; for with them, too, men who are much their inferiors
205 VIII,  7 |        expect to be friends; nor do men of no account expect to
206 VIII,  7 |             with the best or wisest men. In such cases it is not
207 VIII,  8 |             love; which is why most men love flattery; for the flatterer
208 VIII,  8 |             desire honour from good men, and men who know, are aiming
209 VIII,  8 |           honour from good men, and men who know, are aiming at
210 VIII,  8 |           is characteristic of good men neither to go wrong themselves
211 VIII,  8 |           friends do so. But wicked men have no steadfastness (for
212 VIII,  9 |            friendship too; at least men address as friends their
213 VIII,  9 |            political community; for men journey together with a
214 VIII,  10|          rulers are few and are bad men instead of the most worthy.
215 VIII,  12|         children to parents, and of men to gods, is a relation to
216 VIII,  13|           not only can equally good men become friends but a better
217 VIII,  13|            friendship), and between men who are emulating each other
218 VIII,  13|   complaints arise most of all when men do not dissolve the relation
219 VIII,  13|          such agreements, but think men who have bargained on a
220 VIII,  13|         happens because all or most men, while they wish for what
221  IX,  1  |            But in such matters some men approve of the saying "let
222  IX,  4  |           himself (and of all other men in so far as they think
223  IX,  4  |             even to the majority of men, poor creatures though they
224  IX,  4  |      destroy themselves. And wicked men seek for people with whom
225  IX,  4  |     themselves. Therefore also such men do not rejoice or grieve
226  IX,  4  |            pleasant to him; for bad men are laden with repentance.~
227  IX,  6  |            a city is unanimous when men have the same opinion about
228  IX,  6  |          better class wish the best men to rule; for thus and thus
229  IX,  6  |       unanimity is found among good men; for they are unanimous
230  IX,  6  |              for the wishes of such men are constant and not at
231  IX,  6  |          endeavour as well. But bad men cannot be unanimous except
232  IX,  7  |            that existence is to all men a thing to be chosen and
233  IX,  7  |             more active.~Again, all men love more what they have
234  IX,  8  |            more wicked he is-and so men reproach him, for instance,
235  IX,  8  |         this is not surprising. For men say that one ought to love
236  IX,  8  |       element of the soul; and most men are of this nature (which
237  IX,  8  |            is just, therefore, that men who are lovers of self in
238  IX,  8  |             himself; and the things men have done on a rational
239  IX,  8  |       degree with noble actions all men approve and praise; and
240  IX,  8  |            actions, therefore, that men are praised for, the good
241  IX,  8  |             the sense in which most men are so, he ought not.~
242  IX,  9  |          days with friends and good men than with strangers or any
243  IX,  9  |             the actions of virtuous men who are their friends are
244  IX,  9  |        friends are pleasant to good men (since these have both the
245  IX,  9  |           these qualities.~Further, men think that the happy man
246  IX,  9  |          life seems pleasant to all men); but we must not apply
247  IX,  9  |         from the very fact that all men desire it, and particularly
248  IX,  9  |        supremely happy; for to such men life is most desirable,
249  IX,  9  |            particularly so for good men, because to them existence
250  IX,  10 |           cannot make a city of ten men, and if there are a hundred
251  IX,  11 |            after in both; for while men in adversity need help,
252  IX,  11 |            so we also seek for good men as our friends, since it
253  IX,  11 |     mourning; but women and womanly men enjoy sympathisers in their
254  IX,  12 |             means for each class of men, whatever it is for whose
255  IX,  12 |          Thus the friendship of bad men turns out an evil thing (
256  IX,  12 |        while the friendship of good men is good, being augmented
257  IX,  12 |              noble deeds from noble men".-So much, then, for friendship;