Book, Paragraph

  1   I,  2  |           own sake (everything else being desired for the sake of
  2   I,  4  |            well and doing well with being happy; but with regard to
  3   I,  5  |            actually compatible with being asleep, or with lifelong
  4   I,  6  |           off shoot and accident of being); so that there could not
  5   I,  6  |              has as many senses as "being" (for it is predicated both
  6   I,  6  |            be good any the more for being eternal, since that which
  7   I,  6  |             Are goods one, then, by being derived from one good or
  8   I,  7  |    desirable of all things, without being counted as one good thing
  9   I,  7  |           principle in the sense of being obedient to one, the other
 10   I,  7  |     eminence in respect of goodness being idded to the name of the
 11   I,  8  |           have defined happiness as being. For some identify happiness
 12   I,  9  |            who are called happy are being congratulated by reason
 13   I,  10 |        safely call a man blessed as being at last beyond evils and
 14   I,  10 |            call a man happy, not as being happy but as having been
 15   I,  12 |         rather calls it blessed, as being something more divine and
 16   I,  13 |  understanding and practical wisdom being intellectual, liberality
 17  II,  1  |                     1~VIRTUE, then, being of two kinds, intellectual
 18  II,  1  |             presence of danger, and being habituated to feel fear
 19  II,  2  |         health. The general account being of this nature, the account
 20  II,  2  |             case of courage; for by being habituated to despise things
 21  II,  3  |            these same things. There being three objects of choice
 22  II,  4  |           theory and think they are being philosophers and will become
 23  II,  5  |           e.g. of becoming angry or being pained or feeling pity;
 24  II,  6  |           is a form of success; and being praised and being successful
 25  II,  6  |      success; and being praised and being successful are both characteristics
 26  II,  6  |           mean relative to us, this being determined by a rational
 27  II,  7  |            related to proper pride, being concerned with small honours
 28  II,  7  |           man falls so far short of being pained that he even rejoices.
 29  II,  8  |           other cases.~These states being thus opposed to one another,
 30  II,  8  |       happens from two reasons, one being drawn from the thing itself;
 31 III,  1  |        moving principle is outside, being a principle in which nothing
 32 III,  1  |    responsible, and not oneself, as being easily caught by such attractions,
 33 III,  1  |            in the agent himself, he being aware of the particular
 34 III,  2  |           And choice is praised for being related to the right object
 35 III,  2  |        right object rather than for being rightly related to it, opinion
 36 III,  2  |          related to it, opinion for being truly related to its object.
 37 III,  3  |        distrusting ourselves as not being equal to deciding.~We deliberate
 38 III,  3  |        people. The object of choice being one of the things in our
 39 III,  4  |            in each class of things, being as it were the norm and
 40 III,  5  |                    5~The end, then, being what we wish for, the means
 41 III,  5  |             them, and this was what being good or bad meant, then
 42 III,  5  |            that there is no gain in being persuaded not to be hot
 43 III,  5  |          themselves responsible for being unjust or self-indulgent,
 44 III,  5  |      self-indulgent. But if without being ignorant a man does the
 45 III,  5  |             character, and it is by being persons of a certain kind
 46 III,  10 |             he is a lover, the body being in no way affected, but
 47 III,  11 |      pleasant things (even his pain being caused by pleasure), and
 48 III,  11 |            on; but the things that, being pleasant, make for health
 49 III,  12 |       lengths; for in an irrational being the desire for pleasure
 50  IV,  1  |            a prodigal is one who is being ruined by his own fault,
 51  IV,  1  |            ruining of oneself, life being held to depend on possession
 52  IV,  1  |             man who gives less from being the more liberal man, if
 53  IV,  1  |      possessions. Liberality, then, being a mean with regard to giving
 54  IV,  1  |            sources. For, the virtue being a mean with regard to both,
 55  IV,  3  |             worthy of great things, being worthy of them; for he who
 56  IV,  3  |             worthy of great things, being unworthy of them, is vain;
 57  IV,  3  |          the goods of fortune; and, being unable to bear them, and
 58  IV,  3  |       imitate the proud man without being like him, and this they
 59  IV,  3  |         original benefactor besides being paid will incur a debt to
 60  IV,  3  |          For the unduly humble man, being worthy of good things, robs
 61  IV,  3  |           that manifestly; for, not being worthy of them, they attempt
 62  IV,  4  |         praise the ambitious man as being manly and a lover of what
 63  IV,  4  |          and the unambitious man as being moderate and self-controlled,
 64  IV,  4  |             than is right. The mean being without a name, the extremes
 65  IV,  4  |          character that is praised, being an unnamed mean in respect
 66  IV,  5  |             anger; the middle state being unnamed, and the extremes
 67  IV,  5  |       defend himself; and to endure being insulted and put up with
 68  IV,  5  |        burden; for owing to its not being obvious no one even reasons
 69  IV,  5  |         call angry people manly, as being capable of ruling. How far,
 70  IV,  6  |            in the right way, but by being a man of a certain kind.
 71  IV,  6  |       pleasure, the man who aims at being pleasant with no ulterior
 72  IV,  7  |            a thing by its own name, being truthful both in life and
 73  IV,  7  |          another case of a man who, being in the mean, is worthy of
 74  IV,  7  |           state of character and by being a man of a certain kind
 75  IV,  8  |            be as we have described, being as it were a law to himself.~
 76  IV,  9  |             no one would praise for being prone to the sense of disgrace,
 77   V,  2  |        corresponding injustice, one being the exercise of virtue as
 78   V,  3  |           proportionate (proportion being not a property only of the
 79   V,  4  |          the wrong and the other is being wronged, and if one inflicted
 80   V,  4  |              this kind of injustice being an inequality, the judge
 81   V,  5  |         prevent the work of the one being better than that of the
 82   V,  5  |         between acting unjustly and being unjustly treated; for the
 83   V,  6  |          does not necessarily imply being unjust, we must ask what
 84   V,  6  |           equal share in ruling and being ruled. Hence justice can
 85   V,  7  |             among things capable of being otherwise, is by nature,
 86   V,  8  |              8~Acts just and unjust being as we have described them,
 87   V,  8  |            what end), each such act being done not incidentally nor
 88   V,  8  |           that the one thinks he is being treated unjustly and the
 89   V,  9  |           So, too, with the case of being justly treated; all just
 90   V,  9  |            in either case-that both being unjustly and being justly
 91   V,  9  |             both being unjustly and being justly treated should be
 92   V,  9  |     paradoxical even in the case of being justly treated, if it were
 93   V,  9  |          suffered what is unjust is being unjustly treated, or on
 94   V,  9  |           case of acting justly and being justly treated; for it is
 95   V,  9  |             It is plain, then, that being unjustly treated is not
 96   V,  9  |           power, and therefore that being just is easy. But it is
 97   V,  9  |            achievement than that of being a physician. Again, for
 98   V,  10 |           strange if the equitable, being something different from
 99   V,  10 |           is just, and it is not as being a different class of thing
100   V,  11 |             is, not in the sense of being wicked all round, so that
101   V,  11 |      evident too that both are bad, being unjustly treated and acting
102   V,  11 |          state of character), while being unjustly treated does not
103   V,  11 |           oneself. In itself, then, being unjustly treated is less
104   V,  11 |           is nothing to prevent its being incidentally a greater evil.
105   V,  11 |             due to it leads to your being taken prisoner or put to
106  VI,  1  |          between excess and defect, being in accordance with the right
107  VI,  2  |            is future and capable of being otherwise, while what is
108  VI,  3  |         know is not even capable of being otherwise; of things capable
109  VI,  3  |     otherwise; of things capable of being otherwise we do not know,
110  VI,  3  |            thought to be capable of being taught, and its object of
111  VI,  3  |           taught, and its object of being learned. And all teaching
112  VI,  4  |          concerned with coming into being, i.e. with contriving and
113  VI,  4  |             something may come into being which is capable of either
114  VI,  4  |          which is capable of either being or not being, and whose
115  VI,  4  |      capable of either being or not being, and whose origin is in
116  VI,  4  |       things that are, or come into being, by necessity, nor with
117  VI,  4  |      themselves). Making and acting being different, art must be a
118  VI,  5  |           can be done is capable of being otherwise, not art because
119  VI,  5  |        virtue and not an art. There being two parts of the soul that
120  VI,  6  |            a rational ground). This being so, the first principle
121  VI,  9  |             it is about. And, there being more than one kind of correctness,
122  VI,  9  |        right means, the middle term being false; so that this too
123  VI,  10 |           the things that come into being, but about things which
124  VI,  11 |          i.e. with particulars; and being a man of understanding and
125  VI,  11 |   sympathetic judgement consists in being able judge about the things
126  VI,  12 |      concerned with any coming into being), and though practical wisdom
127  VI,  12 |        strange if practical wisdom, being inferior to philosophic
128  VI,  12 |             produce happiness; for, being a part of virtue entire,
129  VI,  12 |           part of virtue entire, by being possessed and by actualizing
130  VI,  12 |               4) With regard to our being none the more able to do
131  VI,  12 |            practically wise without being good.~
132  VI,  13 |        provides for its coming into being; it issues orders, then,
133 VII,  2  |             he acts in spite of his being persuaded of something quite
134 VII,  3  |            is incontinent simply by being concerned with such and
135 VII,  3  |          nor is he characterized by being simply related to these (
136 VII,  3  |            self-indulgence), but by being related to them in a certain
137 VII,  3  |             sweet", in the sense of being one of the particular sweet
138 VII,  3  |          Now, the last premiss both being an opinion about a perceptible
139 VII,  3  |             perceptible object, and being what determines our actions
140 VII,  4  |           bodily causes of pleasure being necessary (by such I mean
141 VII,  4  |   self-indulgence and temperance as being concerned), while the others
142 VII,  4  |          things of this sort). This being so, (a) those who go to
143 VII,  4  |         kind men are not blamed for being affected by them, for desiring
144 VII,  5  |        originally bad natures. This being so, it is possible with
145 VII,  6  |             the man who when he was being dragged along by his son
146 VII,  7  |    conquering are different, as not being beaten is different from
147 VII,  9  |             boorish-the opinionated being influenced by pleasure and
148 VII,  10 |          not by knowing only but by being able to act; but the incontinent
149 VII,  10 |           prevent a clever man from being incontinent; this is why
150 VII,  12 |         constitutions and states of being, and therefore also the
151 VII,  12 |           Further, one kind of good being activity and another being
152 VII,  12 |          being activity and another being state, the processes that
153 VII,  12 |           nature in such a case not being defective at all. That the
154 VII,  12 |         state as they do when it is being replenished, but in the
155 VII,  12 |        pleasures of persons who are being led to the perfecting of
156 VII,  12 |             wisdom nor any state of being is impeded by the pleasure
157 VII,  13 |         prevent the chief good from being some pleasure, just as the
158 VII,  13 |             is an indication of its being somehow the chief good:~
159 VII,  14 |          general bodily pleasure as being a cure for the pain. Now
160 VII,  14 |         arise during the process of being made perfect and are therefore
161 VIII,  2 |      goodwill when it is reciprocal being friendship. Or must we add "
162 VIII,  3 |        incidental; for it is not as being the man he is that the loved
163 VIII,  4 |           other’s characters, these being alike. But those who exchange
164 VIII,  4 |        coupled together.~Friendship being divided into these kinds,
165 VIII,  4 |             pleasure or of utility, being in this respect like each
166 VIII,  6 |           look out for friends who, being pleasant, are also good,
167 VIII,  6 |        other friends they choose as being clever at doing what they
168 VIII,  6 |           not establish equality by being proportionally exceeded
169 VIII,  7 |        greatest goods, e.g. that of being gods; since in that case
170 VIII,  7 |             must remain the sort of being he is, whatever that may
171 VIII,  8 |          more than he is loved; and being loved seems to be akin to
172 VIII,  8 |           loved seems to be akin to being honoured, and this is what
173 VIII,  8 | incidentally. For most people enjoy being honoured by those in positions
174 VIII,  8 |            who speak about them. In being loved, on the other hand,
175 VIII,  8 |        would seem to be better than being honoured, and friendship
176 VIII,  8 |            in loving rather than in being loved, as is indicated by
177 VIII,  8 |             are like in virtue; for being steadfast in themselves
178 VIII,  8 |            incidentally, the desire being for what is intermediate;
179 VIII,  9 |          the injustice increases by being exhibited towards those
180 VIII,  11|         benefits on his subjects if being a good man he cares for
181 VIII,  12|      parents love their children as being a part of themselves, and
182 VIII,  12|           children their parents as being something originating from
183 VIII,  12|      children love their parents as being born of them, and brothers
184 VIII,  12|         brothers love each other as being born of the same parents;
185 VIII,  12|   derivation from brothers, viz. by being derived from the same parents.
186 VIII,  12|             are the causes of their being and of their nourishment,
187 VIII,  13|         benefits they confer). This being so, equals must effect the
188 VIII,  13|     consider the man by whom we are being benefited and on what terms
189 VIII,  14|             they say, is the use of being the friend of a good man
190 VIII,  14|         father may disown his son); being in debt, he should repay,
191  IX,  2  |          respect the authors of our being even before ourselves; and
192  IX,  3  |      himself and has thought he was being loved for his character,
193  IX,  3  |              If they are capable of being reformed one should rather
194  IX,  4  |           this only on condition of being whatever he is; and the
195  IX,  6  |    themselves and with one another, being, so to say, of one mind (
196  IX,  7  |              love is like activity, being loved like passivity; and
197  IX,  8  |         this way are reproached for being so. That it is those who
198  IX,  9  |             are good, and therefore being self-sufficient they need
199  IX,  9  |            further, while a friend, being another self, furnishes
200  IX,  9  |         whole world on condition of being alone, since man is a political
201  IX,  9  |         small extent (for his life, being pleasant, has no need of
202  IX,  9  |         activity plainly comes into being and is not present at the
203  IX,  9  |        happiness lies in living and being active, and the good man’
204  IX,  9  |           outset, and (2) a thing’s being one’s own is one of the
205  IX,  9  |            this be true, as his own being is desirable for each man,
206  IX,  9  |         that of his friend. Now his being was seen to be desirable
207  IX,  9  |           the same place.~If, then, being is in itself desirable for
208  IX,  11 |        painful; for every one shuns being a cause of pain to his friends.
209  IX,  12 |           love depends most for its being and for its origin, so for
210  IX,  12 |            the consciousness of his being is desirable, and so therefore
211  IX,  12 |       consciousness of his friend’s being, and the activity of this
212  IX,  12 |     friendship of good men is good, being augmented by their companionship;