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| Alphabetical [« »] male 1 malice 2 malicious 1 man 773 man-but 1 man-his 1 management 2 | Frequency [« »] 1048 not 943 be 925 but 773 man 701 as 679 he 677 we | Aristotle Nicomachean Ethics IntraText - Concordances man |
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1 I, 2 | end must be the good for man. For even if the end is 2 I, 2 | is the same for a single man and for a state, that of 3 I, 2 | attain the end merely for one man, it is finer and more godlike 4 I, 3 | the mark of an educated man to look for precision in 5 I, 3 | scientific proofs.~Now each man judges well the things he 6 I, 3 | a good judge. And so the man who has been educated in 7 I, 3 | of that subject, and the man who has received an all-round 8 I, 3 | in general. Hence a young man is not a proper hearer of 9 I, 4 | and often even the same man identifies it with different 10 I, 4 | reason as well; and the man who has been well brought 11 I, 5 | be something proper to a man and not easily taken from 12 I, 5 | sufferings and misfortunes; but a man who was living so no one 13 I, 6 | is (as is the case) in "man himself" and in a particular 14 I, 6 | himself" and in a particular man the account of man is one 15 I, 6 | particular man the account of man is one and the same. For 16 I, 6 | For in so far as they are man, they will in no respect 17 I, 6 | achieved or attained by man; but we are now seeking 18 I, 6 | good itself", or how the man who has viewed the Idea 19 I, 6 | this way, but the health of man, or perhaps rather the health 20 I, 6 | the health of a particular man; it is individuals that 21 I, 7 | which is sufficient for a man by himself, for one who 22 I, 7 | and fellow citizens, since man is born for citizenship. 23 I, 7 | ascertain the function of man. For just as for a flute-player, 24 I, 7 | would it seem to be for man, if he has a function. Have 25 I, 7 | functions or activities, and has man none? Is he born without 26 I, 7 | may one lay it down that man similarly has a function 27 I, 7 | seeking what is peculiar to man. Let us exclude, therefore, 28 I, 7 | Now if the function of man is an activity of soul which 29 I, 7 | we state the function of man to be a certain kind of 30 I, 7 | and the function of a good man to be the good and noble 31 I, 7 | short time, does not make a man blessed and happy.~Let this 32 I, 8 | account is that the happy man lives well and does well; 33 I, 8 | any good result, as in a man who is asleep or in some 34 I, 8 | state of soul, and to each man that which he is said to 35 I, 8 | besides what we have said, the man who does not rejoice in 36 I, 8 | since no one would call a man just who did not enjoy acting 37 I, 8 | enjoy acting justly, nor any man liberal who did not enjoy 38 I, 8 | highest degree, since the good man judges well about these 39 I, 8 | children, beauty; for the man who is very ugly in appearance 40 I, 8 | be happy, and perhaps a man would be still less likely 41 I, 10 | it also the case that a man is happy when he is dead? 42 I, 10 | we do not call the dead man happy, and if Solon does 43 I, 10 | one can then safely call a man blessed as being at last 44 I, 10 | thought to exist for a dead man, as much as for one who 45 I, 10 | a problem; for though a man has lived happily up to 46 I, 10 | be odd, then, if the dead man were to share in these changes 47 I, 10 | end and only then call a man happy, not as being happy 48 I, 10 | changed, while a single man may suffer many turns of 49 I, 10 | should often call the same man happy and again wretched, 50 I, 10 | wretched, making the happy man out to be chameleon and 51 I, 10 | definition. For no function of man has so much permanence as 52 I, 10 | will belong to the happy man, and he will be happy throughout 53 I, 10 | beauty to life, but the way a man deals with them may be noble 54 I, 10 | nobility shines through, when a man bears with resignation many 55 I, 10 | its character, no happy man can become miserable; for 56 I, 10 | hateful and mean. For the man who is truly good and wise, 57 I, 10 | this is the case, the happy man can never become miserable; 58 I, 11 | descendants and of all a man’s friends should not affect 59 I, 11 | If, then, as some of a man’s own misadventures have 60 I, 12 | praise the just or brave man and in general both the 61 I, 12 | in general both the good man and virtue itself because 62 I, 12 | and we praise the strong man, the good runner, and so 63 I, 13 | facts about soul, as the man who is to heal the eyes 64 I, 13 | principle of the continent man and of the incontinent, 65 I, 13 | any rate in the continent man it obeys the rational principle 66 I, 13 | the temperate and brave man it is still more obedient; 67 I, 13 | For in speaking about a man’s character we do not say 68 I, 13 | yet we praise the wise man also with respect to his 69 II, 2 | the other virtues. For the man who flies from and fears 70 II, 2 | becomes a coward, and the man who fears nothing at all 71 II, 2 | rash; and similarly the man who indulges in every pleasure 72 II, 2 | self-indulgent, while the man who shuns every pleasure, 73 II, 2 | exertion, and it is the strong man that will be most able to 74 II, 3 | ensues on acts; for the man who abstains from bodily 75 II, 3 | is temperate, while the man who is annoyed at it is 76 II, 3 | pained is brave, while the man who is pained is a coward. 77 II, 3 | about all of these the good man tends to go right and the 78 II, 3 | to go right and the bad man to go wrong, and especially 79 II, 3 | pleasures and pains; for the man who uses these well will 80 II, 4 | suggestion of another. A man will be a grammarian, then, 81 II, 4 | the just or the temperate man would do; but it is not 82 II, 4 | would do; but it is not the man who does these that is just 83 II, 4 | just and temperate, but the man who also does them as just 84 II, 4 | just acts that the just man is produced, and by doing 85 II, 4 | temperate acts the temperate man; without doing these no 86 II, 5 | for our passions (for the man who feels fear or anger 87 II, 5 | not praised, nor is the man who simply feels anger blamed, 88 II, 5 | feels anger blamed, but the man who feels it in a certain 89 II, 6 | every case, the virtue of man also will be the state of 90 II, 6 | character which makes a man good and which makes him 91 II, 6 | that principle by which the man of practical wisdom would 92 II, 7 | have no name), while the man who exceeds in confidence 93 II, 7 | in taking, while the mean man exceeds in taking and falls 94 II, 7 | magnificence (for the magnificent man differs from the liberal 95 II, 7 | differs from the liberal man; the former deals with large 96 II, 7 | ought, and less, and the man who exceeds in his desires 97 II, 7 | is called ambitious, the man who falls short unambitious, 98 II, 7 | that that of the ambitious man is called ambition. Hence 99 II, 7 | sometimes praise the ambitious man and sometimes the unambitious. 100 II, 7 | vice irascibility, and the man who falls short an inirascible 101 II, 7 | it a buffoon, while the man who falls short is a sort 102 II, 7 | in life in general, the man who is pleasant in the right 103 II, 7 | friendliness, while the man who exceeds is an obsequious 104 II, 7 | his own advantage, and the man who falls short and is unpleasant 105 II, 7 | is extended to the modest man. For even in these matters 106 II, 7 | even in these matters one man is said to be intermediate, 107 II, 7 | for instance the bashful man who is ashamed of everything; 108 II, 7 | fortunes of our neighbours; the man who is characterized by 109 II, 7 | good fortune, the envious man, going beyond him, is pained 110 II, 7 | fortune, and the spiteful man falls so far short of being 111 II, 8 | in actions. For the brave man appears rash relatively 112 II, 8 | cowardly relatively to the rash man; and similarly the temperate 113 II, 8 | similarly the temperate man appears self-indulgent relatively 114 II, 8 | relatively to the insensible man, insensible relatively to 115 II, 8 | self-indulgent, and the liberal man prodigal relatively to the 116 II, 8 | prodigal relatively to the mean man, mean relatively to the 117 II, 8 | extremes push the intermediate man each over to the other, 118 II, 8 | the other, and the brave man is called rash by the coward, 119 II, 8 | coward, cowardly by the rash man, and correspondingly in 120 II, 9 | and call them manly. The man, however, who deviates little 121 II, 9 | of the less, but only the man who deviates more widely; 122 II, 9 | point and to what extent a man must deviate before he becomes 123 III, 1 | and his crew any sensible man does so. Such actions, then, 124 III, 1 | moment of action. Now the man acts voluntarily; for the 125 III, 1 | moving principle is in a man himself are in his power 126 III, 1 | is involuntary. For the man who has done something owing 127 III, 1 | involuntary agent, and the man who does not repent may, 128 III, 1 | acting in ignorance; for the man who is drunk or in a rage 129 III, 1 | ignorance.~Now every wicked man is ignorant of what he ought 130 III, 1 | tends to be used not if a man is ignorant of what is to 131 III, 1 | their nature and number. A man may be ignorant, then, of 132 III, 1 | But of what he is doing a man might be ignorant, as for 133 III, 1 | said of the mysteries, or a man might say he "let it go 134 III, 1 | show its working", as the man did with the catapult. Again, 135 III, 1 | pumicestone; or one might give a man a draught to save him, and 136 III, 1 | one might want to touch a man, as people do in sparring, 137 III, 1 | circumstances of the action, and the man who was ignorant of any 138 III, 1 | anger or appetite are the man’s actions. It would be odd, 139 III, 2 | Again, the incontinent man acts with appetite, but 140 III, 2 | choice; while the continent man on the contrary acts with 141 III, 3 | about, but what a sensible man would deliberate about, 142 III, 3 | everything that depends on man. Now every class of men 143 III, 3 | as has been said, that man is a moving principle of 144 III, 4 | consequence that that which the man who does not choose aright 145 III, 4 | what seems good to each man. Now different things appear 146 III, 4 | object of wish to the good man, while any chance thing 147 III, 4 | thing may be so the bad man, as in the case of bodies 148 III, 4 | and so on; since the good man judges each class of things 149 III, 4 | pleasant, and perhaps the good man differs from others most 150 III, 5 | any rate, and deny that man is a moving principle or 151 III, 5 | less. Indeed, we punish a man for his very ignorance, 152 III, 5 | moving principle is in the man himself, since he had the 153 III, 5 | taking care.~But perhaps a man is the kind of man not to 154 III, 5 | perhaps a man is the kind of man not to take care. Still 155 III, 5 | irrational to suppose that a man who acts unjustly does not 156 III, 5 | not wish to be unjust or a man who acts self-indulgently 157 III, 5 | without being ignorant a man does the things which will 158 III, 5 | just. For neither does the man who is ill become well on 159 III, 5 | and to the self-indulgent man it was open at the beginning 160 III, 5 | no one would reproach a man blind from birth or by disease 161 III, 5 | every one would blame a man who was blind from drunkenness 162 III, 5 | the end appears to each man in a form answering to his 163 III, 5 | character. We reply that if each man is somehow responsible for 164 III, 5 | the end appears to each man such as it does appear, 165 III, 5 | natural but because the good man adopts the means voluntarily 166 III, 5 | for in the case of the bad man there is equally present 167 III, 6 | friendlessness, death, but the brave man is not thought to be concerned 168 III, 6 | which is like the brave man, since the brave man also 169 III, 6 | brave man, since the brave man also is a fearless person. 170 III, 6 | vice and are not due to a man himself. But not even the 171 III, 6 | himself. But not even the man who is fearless of these 172 III, 6 | loss of money. Nor is a man a coward if he fears insult 173 III, 6 | things, then, is the brave man concerned? Surely with the 174 III, 6 | the dead. But the brave man would not seem to be concerned 175 III, 6 | and in disease, the brave man is fearless, but not in 176 III, 7 | least to every sensible man; but the terrible things 177 III, 7 | confidence. Now the brave man is as dauntless as man may 178 III, 7 | brave man is as dauntless as man may be. Therefore, while 179 III, 7 | inspire confidence. The man, then, who faces and who 180 III, 7 | is brave; for the brave man feels and acts according 181 III, 7 | therefore, of the brave man as well as of others. But 182 III, 7 | noble end that the brave man endures and acts as courage 183 III, 7 | Celts do not; while the man who exceeds in confidence 184 III, 7 | terrible is rash. The rash man, however, is also thought 185 III, 7 | all events, as the brave man is with regard to what is 186 III, 7 | is terrible, so the rash man wishes to appear; and so 187 III, 7 | is really terrible. The man who exceeds in fear is a 188 III, 7 | fears everything. The brave man, on the other hand, has 189 III, 7 | disposition. The coward, the rash man, and the brave man, then, 190 III, 7 | rash man, and the brave man, then, are concerned with 191 III, 7 | not the mark of a brave man, but rather of a coward; 192 III, 7 | troublesome, and such a man endures death not because 193 III, 8 | disgrace; but the brave man is not that sort of person.~( 194 III, 8 | was the mark of a brave man to face things that are, 195 III, 8 | and seem, terrible for a man, because it is noble to 196 III, 8 | thought the mark of a braver man to be fearless and undisturbed 197 III, 9 | more truly brave than the man who does so towards the 198 III, 9 | be painful to the brave man and against his will, but 199 III, 9 | worth living for such a man, and he is knowingly losing 200 III, 10 | mark of the self-indulgent man; for these are objects of 201 III, 10 | there in animals other than man any pleasure connected with 202 III, 10 | characteristic of the self-indulgent man does not affect the whole 203 III, 11 | so, but the selfindulgent man is so called because he 204 III, 11 | pleasure), and the temperate man is so called because he 205 III, 11 | from it.~The self-indulgent man, then, craves for all pleasant 206 III, 11 | something quite different from a man; this sort of person has 207 III, 11 | hardly occurs. The temperate man occupies a middle position 208 III, 11 | that the self-indulgent man enjoys most-but rather dislikes 209 III, 11 | worth, but the temperate man is not that sort of person, 210 III, 12 | For the self-indulgent man, on the other hand, the 211 III, 12 | appetitive element in a temperate man should harmonize with the 212 III, 12 | both aim, and the temperate man craves for the things be 213 IV, 1 | wealth; for the liberal man is praised not in respect 214 IV, 1 | respect of which the temrate man is praised, nor of judicial 215 IV, 1 | for a "prodigal" means a man who has a single evil quality, 216 IV, 1 | everything is used best by the man who has the virtue concerned 217 IV, 1 | will be used best by the man who has the virtue concerned 218 IV, 1 | and this is the liberal man. Now spending and giving 219 IV, 1 | the mark of the liberal man to give to the right people 220 IV, 1 | noble. Therefore the liberal man, like other virtuous men, 221 IV, 1 | characteristic of a liberal man. But no more will the liberal 222 IV, 1 | no more will the liberal man take from wrong sources; 223 IV, 1 | not characteristic of the man who sets no store by wealth. 224 IV, 1 | not characteristic of a man who confers benefits to 225 IV, 1 | characteristic of a liberal man also to go to excess in 226 IV, 1 | the nature of a liberal man not to look to himself. 227 IV, 1 | is used relatively to a man’s substance; for liberality 228 IV, 1 | therefore nothing to prevent the man who gives less from being 229 IV, 1 | from being the more liberal man, if he has less to give 230 IV, 1 | not easy for the liberal man to be rich, since he is 231 IV, 1 | taking of wealth, the liberal man will both give and spend 232 IV, 1 | present together in the same man, while the contrary kinds 233 IV, 1 | way. Further, the liberal man is easy to deal with in 234 IV, 1 | prodigals is applied—though a man of this sort would seem 235 IV, 1 | degree better than a mean man. For he is easily cured 236 IV, 1 | characteristics of the liberal man, since he both gives and 237 IV, 1 | mark of a wicked or ignoble man to go to excess in giving 238 IV, 1 | only of a foolish one. The man who is prodigal in this 239 IV, 1 | much better than the mean man both for the aforesaid reasons 240 IV, 1 | what is noble.~The prodigal man, then, turns into what we 241 IV, 2 | circumstances and the object. The man who in small or middling 242 IV, 2 | called magnificent (e.g. the man who can say "many a gift 243 IV, 2 | wanderer"), but only the man who does so in great things. 244 IV, 2 | things. For the magnificent man is liberal, but the liberal 245 IV, 2 | liberal, but the liberal man is not necessarily magnificent. 246 IV, 2 | vices later.~The magnificent man is like an artist; for he 247 IV, 2 | expenses of the magnificent man are large and fitting. Such, 248 IV, 2 | it. And the magnificent man will spend such sums for 249 IV, 2 | then, that the magnificent man be also liberal. For the 250 IV, 2 | liberal. For the liberal man also will spend what he 251 IV, 2 | the producer. Hence a poor man cannot be magnificent, since 252 IV, 2 | Primarily, then, the magnificent man is of this sort, and magnificence 253 IV, 2 | counter-gifts; for the magnificent man spends not on himself but 254 IV, 2 | offerings. A magnificent man will also furnish his house 255 IV, 2 | characteristic of the magnificent man, whatever kind of result 256 IV, 2 | then, is the magnificent man; the man who goes to excess 257 IV, 2 | the magnificent man; the man who goes to excess and is 258 IV, 2 | little, much. The niggardly man on the other hand will fall 259 IV, 3 | state of character or the man characterized by it. Now 260 IV, 3 | characterized by it. Now the man is thought to be proud who 261 IV, 3 | a fool, but no virtuous man is foolish or silly. The 262 IV, 3 | foolish or silly. The proud man, then, is the man we have 263 IV, 3 | proud man, then, is the man we have described. For he 264 IV, 3 | is worthy of in vain. The man who thinks himself worthy 265 IV, 3 | claims yet smaller. And the man whose deserts are great 266 IV, 3 | had been less? The proud man, then, is an extreme in 267 IV, 3 | respect to which the proud man is as he should be. And 268 IV, 3 | deserts. The unduly humble man falls short both in comparison 269 IV, 3 | comparison with the proud man’s claims. The vain man goes 270 IV, 3 | proud man’s claims. The vain man goes to excess in comparison 271 IV, 3 | does not exceed the proud man’s claims.~Now the proud 272 IV, 3 | s claims.~Now the proud man, since he deserves most, 273 IV, 3 | highest degree; for the better man always deserves more, and 274 IV, 3 | deserves more, and the best man most. Therefore the truly 275 IV, 3 | Therefore the truly proud man must be good. And greatness 276 IV, 3 | characteristic of a proud man. And it would be most unbecoming 277 IV, 3 | most unbecoming for a proud man to fly from danger, swinging 278 IV, 3 | utter absurdity of a proud man who is not good. Nor, again, 279 IV, 3 | dishonours, then, that the proud man is concerned; and at honours 280 IV, 3 | has been said, the proud man is concerned with honours; 281 IV, 3 | them; but in truth the good man alone is to be honoured; 282 IV, 3 | They imitate the proud man without being like him, 283 IV, 3 | despise others. For the proud man despises justly (since he 284 IV, 3 | having. And he is the sort of man to confer benefits, but 285 IV, 3 | has done it, but the proud man wishes to be superior), 286 IV, 3 | It is a mark of the proud man also to ask for nothing 287 IV, 3 | characteristic of the proud man not to aim at the things 288 IV, 3 | is at stake, and to be a man of few deeds, but of great 289 IV, 3 | not the part of a proud man to have a long memory, especially 290 IV, 3 | thought proper to the proud man, a deep voice, and a level 291 IV, 3 | level utterance; for the man who takes few things seriously 292 IV, 3 | likely to be hurried, nor the man who thinks nothing great 293 IV, 3 | Such, then, is the proud man; the man who falls short 294 IV, 3 | then, is the proud man; the man who falls short of him is 295 IV, 3 | is unduly humble, and the man who goes beyond him is vain. 296 IV, 3 | mistaken. For the unduly humble man, being worthy of good things, 297 IV, 4 | blame both the ambitious man as am at honour more than 298 IV, 4 | sources, and the unambitious man as not willing to be honoured 299 IV, 4 | we praise the ambitious man as being manly and a lover 300 IV, 4 | noble, and the unambitious man as being moderate and self-controlled, 301 IV, 4 | quality we think of the man who loves honour more than 302 IV, 5 | are many and diverse.~The man who is angry at the right 303 IV, 5 | will be the good-tempered man, then, since good temper 304 IV, 5 | praised. For the good-tempered man tends to be unperturbed 305 IV, 5 | deficiency; for the good-tempered man is not revengeful, but rather 306 IV, 5 | right persons; for such a man is thought not to feel things 307 IV, 5 | and wrong begins. For the man who strays a little from 308 IV, 5 | far, therefore, and how a man must stray before he becomes 309 IV, 6 | that in virtue of which a man will put up with, and will 310 IV, 6 | resembles friendship. For the man who corresponds to this 311 IV, 6 | loving or hating that such a man takes everything in the 312 IV, 6 | right way, but by being a man of a certain kind. For he 313 IV, 6 | inflict small pains.~The man who attains the mean, then, 314 IV, 6 | contribute pleasure, the man who aims at being pleasant 315 IV, 6 | object is obsequious, but the man who does so in order that 316 IV, 6 | is a flatterer; while the man who quarrels with everything 317 IV, 7 | put forward. The boastful man, then, is thought to be 318 IV, 7 | has, and the mock-modest man on the other hand to disclaim 319 IV, 7 | or belittle it, while the man who observes the mean is 320 IV, 7 | without an object. But each man speaks and acts and lives 321 IV, 7 | praise. Thus the truthful man is another case of a man 322 IV, 7 | man is another case of a man who, being in the mean, 323 IV, 7 | both forms of untruthful man are culpable, and particularly 324 IV, 7 | particularly the boastful man.~Let us discuss them both, 325 IV, 7 | first of all the truthful man. We are not speaking of 326 IV, 7 | are not speaking of the man who keeps faith in his agreements, 327 IV, 7 | another virtue), but the man who in the matters in which 328 IV, 7 | character is such. But such a man would seem to be as a matter 329 IV, 7 | fact equitable. For the man who loves truth, and is 330 IV, 7 | its own sake; and such a man is worthy of praise. He 331 IV, 7 | character and by being a man of a certain kind that he 332 IV, 7 | that he is boaster); as one man is a liar because he enjoys 333 IV, 7 | opposed to the truthful man; for he is the worse character.~ 334 IV, 8 | differ from the ready-witted man, and to no small extent, 335 IV, 8 | is the mark of a tactful man to say and listen to such 336 IV, 8 | befit a good and well-bred man; for there are some things 337 IV, 8 | things that it befits such a man to say and to hear by way 338 IV, 8 | jest, and the well-bred man’s jesting differs from that 339 IV, 8 | differs from that of a vulgar man, and the joking of an educated 340 IV, 8 | the joking of an educated man from that of an uneducated. 341 IV, 8 | Now should we define the man who jokes well by his saying 342 IV, 8 | unbecoming to a well-bred man, or by his not giving pain, 343 IV, 8 | The refined and well-bred man, therefore, will be as we 344 IV, 8 | himself.~Such, then, is the man who observes the mean, whether 345 IV, 8 | says things none of which a man of refinement would say, 346 IV, 9 | characteristic of a good man, since it is consequent 347 IV, 9 | and it is a mark of a bad man even to be such as to do 348 IV, 9 | shame is felt, and the good man will never voluntarily do 349 IV, 9 | a good thing; if a good man does such actions, he will 350 V, 1 | is healthy; for we say a man walks healthily, when he 351 V, 1 | when he walks as a healthy man would.~Now often one contrary 352 V, 1 | various meanings of "an unjust man". Both the lawless man and 353 V, 1 | unjust man". Both the lawless man and the grasping and unfair 354 V, 1 | the grasping and unfair man are thought to be unjust, 355 V, 1 | law-abiding and the fair man will be just. The just, 356 V, 1 | unfair.~Since the unjust man is grasping, he must be 357 V, 1 | good for them. The unjust man does not always choose the 358 V, 1 | both.~Since the lawless man was seen to be unjust and 359 V, 1 | unjust and the law-abiding man just, evidently all lawful 360 V, 1 | both the acts of a brave man (e.g. not to desert our 361 V, 1 | and those of a temperate man (e.g. not to commit adultery 362 V, 1 | those of a good-tempered man (e.g. not to strike another 363 V, 1 | that "rule will show the man"; for a ruler is necessarily 364 V, 1 | copartner. Now the worst man is he who exercises his 365 V, 1 | his friends, and the best man is not he who exercises 366 V, 2 | the fact that while the man who exhibits in action the 367 V, 2 | not graspingly (e.g. the man who throws away his shield 368 V, 2 | through meanness), when a man acts graspingly he often 369 V, 2 | to the law". Again if one man commits adultery for the 370 V, 2 | violence to anger; but if a man makes gain, his action is 371 V, 2 | objects with which the good man is concerned.~It is clear, 372 V, 2 | without qualification a good man, we must determine later 373 V, 2 | not the same to be a good man and a good citizen of any 374 V, 2 | these it is possible for one man to have a share either unequal 375 V, 2 | in transactions between man and man. Of this there are 376 V, 2 | transactions between man and man. Of this there are two divisions; 377 V, 3 | shown that both the unjust man and the unjust act are unfair 378 V, 3 | happens in practice; for the man who acts unjustly has too 379 V, 3 | unjustly has too much, and the man who is unjustly treated 380 V, 4 | in transactions between man and man is a sort of equality 381 V, 4 | transactions between man and man is a sort of equality indeed, 382 V, 4 | difference whether a good man has defrauded a bad man 383 V, 4 | man has defrauded a bad man or a bad man a good one, 384 V, 4 | defrauded a bad man or a bad man a good one, nor whether 385 V, 4 | whether it is a good or a bad man that has committed adultery; 386 V, 5 | Rhadamanthus to mean this:~Should a man suffer what he did, right 387 V, 5 | and if so, association of man with man. Money, then, acting 388 V, 5 | association of man with man. Money, then, acting as 389 V, 5 | virtue of which the just man is said to be a doer, by 390 V, 6 | between these types. For a man might even lie with a woman 391 V, 6 | but is not unjust; e.g. a man is not a thief, yet he stole, 392 V, 6 | is why we do not allow a man to rule, but rational principle, 393 V, 6 | rational principle, because a man behaves thus in his own 394 V, 6 | that are one’s own, but a man’s chattel, and his child 395 V, 8 | we have described them, a man acts unjustly or justly 396 V, 8 | any of the things in a man’s own power which he does 397 V, 8 | striker may know that it is a man or one of the persons present, 398 V, 8 | be only incidental; for a man might return a deposit unwillingly 399 V, 8 | incidental way. Similarly the man who under compulsion and 400 V, 8 | in transactions between man and man; those done in ignorance 401 V, 8 | transactions between man and man; those done in ignorance 402 V, 8 | it is a mistake (for a man makes a mistake when the 403 V, 8 | necessary or natural to man; for when men do such harmful 404 V, 8 | to vice. But when (4) a man acts from choice, he is 405 V, 8 | choice, he is an unjust man and a vicious man.~Hence 406 V, 8 | unjust man and a vicious man.~Hence acts proceeding from 407 V, 8 | aforethought; for it is not the man who acts in anger but he 408 V, 8 | justice lies (whereas a man who has deliberately injured 409 V, 8 | other disagrees.~But if a man harms another by choice, 410 V, 8 | that the doer is an unjust man, provided that the act violates 411 V, 8 | or equality. Similarly, a man is just when he acts justly 412 V, 8 | neither natural nor such as man is liable to, are not excusable.~ 413 V, 9 | acting", and the incontinent man voluntarily harms himself, 414 V, 9 | questions in doubt, whether a man can treat himself unjustly.) 415 V, 9 | himself unjustly.) Again, a man may voluntarily, owing to 416 V, 9 | person acted on"? Then a man may be voluntarily harmed 417 V, 9 | not even the incontinent man. He acts contrary to his 418 V, 9 | good, but the incontinent man does do things that he does 419 V, 9 | discussion; (3) whether it is the man who has assigned to another 420 V, 9 | acts unjustly and not the man who has the excessive share, 421 V, 9 | excessive share, then if a man assigns more to another 422 V, 9 | to do, since the virtuous man tends to take less than 423 V, 9 | unjustly, but not always the man who has the excessive share; 424 V, 9 | share in the plunder, the man who has judged unjustly 425 V, 9 | characteristic of the just man no less than of the unjust, 426 V, 9 | neighbour; and the brave man could throw away his shield 427 V, 10 | equitable and the equitable man (so that we apply the name 428 V, 10 | from this who the equitable man is; the man who chooses 429 V, 10 | the equitable man is; the man who chooses and does such 430 V, 11 | 11~Whether a man can treat himself unjustly 431 V, 11 | it forbids. Again, when a man in violation of the law 432 V, 11 | civil rights attaches to the man who destroys himself, on 433 V, 11 | acting unjustly" in which the man who "acts unjustly" is unjust 434 V, 11 | former sense; the unjust man in one sense of the term 435 V, 11 | the initiative (for the man who because he has suffered 436 V, 11 | act unjustly); but if a man harms himself he suffers 437 V, 11 | time. Further, (iii) if a man could treat himself unjustly, 438 V, 11 | general, the question "can a man treat himself unjustly?" 439 V, 11 | applied to the question "can a man be voluntarily treated unjustly?"~( 440 V, 11 | justice, not indeed between a man and himself, but between 441 V, 11 | that people also think a man can be unjust to himself, 442 VI, 1 | there is a mark to which the man who has the rule looks, 443 VI, 1 | rule dictates; but if a man had only this knowledge 444 VI, 2 | an origin of action is a man. (It is to be noted that 445 VI, 3 | Analytics, for it is when a man believes in a certain way 446 VI, 5 | thought to be the mark of a man of practical wisdom to be 447 VI, 5 | the general sense also the man who is capable of deliberating 448 VI, 5 | that are good or bad for man. For while making has an 449 VI, 5 | they are aimed; but the man who has been ruined by pleasure 450 VI, 7 | It follows that the wise man must not only know what~ 451 VI, 7 | the best knowledge, since man is not the best thing in 452 VI, 7 | of mind concerned with a man’s own interests is to be 453 VI, 7 | if the argument be that man is the best of the animals, 454 VI, 7 | in their nature even than man, e.g., most conspicuously, 455 VI, 7 | above all the work of the man of practical wisdom, to 456 VI, 7 | brought about by action. The man who is without qualification 457 VI, 7 | good at deliberating is the man who is capable of aiming 458 VI, 7 | calculation at the best for man of things attainable by 459 VI, 7 | others who know; for if a man knew that light meats are 460 VI, 7 | produce health, but the man who knows that chicken is 461 VI, 8 | which is concerned with a man himself-with the individual; 462 VI, 8 | the other kinds; and the man who knows and concerns himself 463 VI, 8 | is thought that a young man of practical wisdom cannot 464 VI, 8 | experience, but a young man has no experience, for it 465 VI, 9 | any sort. But since the man who deliberates badly makes 466 VI, 9 | stage of assertion, the man who is deliberating, whether 467 VI, 9 | for (1) the incontinent man and the bad man, if he is 468 VI, 9 | incontinent man and the bad man, if he is clever, will reach 469 VI, 9 | deliberation while another man attains it quickly. Therefore 470 VI, 11 | that we say the equitable man is above all others a man 471 VI, 11 | man is above all others a man of sympathetic judgement, 472 VI, 11 | particulars; and being a man of understanding and of 473 VI, 11 | ultimates; for not only must the man of practical wisdom know 474 VI, 12 | things that will make a man happy (for it is not concerned 475 VI, 12 | just and noble and good for man, but these are the things 476 VI, 12 | it is the mark of a good man to do, and we are none the 477 VI, 12 | if we are to say that a man should have practical wisdom 478 VI, 12 | actualizing itself it makes a man happy.~(3) Again, the work 479 VI, 12 | 3) Again, the work of man is achieved only in accordance 480 VI, 12 | the things that the good man ought), so is it, it seems, 481 VI, 12 | evident except to the good man; for wickedness perverts 482 VI, 13 | lack of sight, still, if a man once acquires reason, that 483 VI, 13 | from each other; the same man, it might be said, is not 484 VI, 13 | those in respect of which a man is called without qualification 485 VII, 1 | he,~The child of a mortal man, but as one that of God’ 486 VII, 1 | is rarely that a godlike man is found-to use the epithet 487 VII, 1 | highly call him a "godlike man"-so too the brutish type 488 VII, 1 | blameworthy; and the same man is thought to be continent 489 VII, 1 | And (2) the incontinent man, knowing that what he does 490 VII, 1 | passion, while the continent man, knowing that his appetites 491 VII, 1 | follow them (3) The temperate man all men call continent and 492 VII, 1 | endurance, while the continent man some maintain to be always 493 VII, 1 | call the self-indulgent man incontinent and the incontinent 494 VII, 1 | incontinent and the incontinent man selfindulgent indiscriminately, 495 VII, 1 | distinguish them. (4) The man of practical wisdom, they 496 VII, 2 | Now we may ask (1) how a man who judges rightly can behave 497 VII, 2 | when knowledge was in a man something else could master 498 VII, 2 | about what happens to such a man; if he acts by reason of 499 VII, 2 | ignorance? For that the man who behaves incontinently 500 VII, 2 | say that the incontinent man has not knowledge when he