| Table of Contents | Words: Alphabetical - Frequency - Inverse - Length - Statistics | Help | IntraText Library |
| Aristotle Nicomachean Ethics IntraText - Concordances (Hapax - words occurring once) |
bold = Main text
Book, Paragraph grey = Comment text
501 I, 6 | have said, however, may be discerned in the fact that the Platonists
502 VII, 5 | each of the latter kinds to discover similar states of character
503 I, 7 | and that time is a good discoverer or partner in such a work;
504 V, 3 | four terms at least (that discrete proportion involves four
505 III, 2 | bound up with virtue and to discriminate characters better than actions
506 IV, 8 | character, and as bodies are discriminated by their movements, so too
507 VI, 11 | judgement is judgement which discriminates what is equitable and does
508 III, 10 | business of taste is the discriminating of flavours, which is done
509 III, 10 | pleasure in making these discriminations, or at least self-indulgent
510 III, 4 | while for those that are diseased other things are wholesome—
511 VII, 6 | to organic injuries and diseases. Only with the first of
512 III, 11 | man enjoys most-but rather dislikes them-nor in general the
513 III, 6 | up hope of safety, and is disliking the thought of death in
514 III, 5 | living incontinently and disobeying his doctors. In that case
515 IV, 8 | concerned with pleasure, one is displayed in jests, the other in the
516 IV, 2 | expenditure he spends much and displays a tasteless showiness; e.g.
517 IV, 3 | pleasure, of the latter with displeasure; this, it seems, is why
518 IV, 4 | the grand scale, but both dispose us as is right with regard
519 VIII, 13| or else decline it.~It is disputable whether we ought to measure
520 IX, 9 | 9~It is also disputed whether the happy man will
521 IX, 1 | all friendships between dissimilars it is, as we have said,
522 VIII, 13| most of all when men do not dissolve the relation in the spirit
523 VII, 4 | intermediate, to adopt our previous distinction-e.g. wealth, gain, victory,
524 V, 4 | the law looks only to the distinctive character of the injury,
525 VII, 7 | Scythians, or that which distinguishes the female sex from the
526 III, 9 | the blows they take are distressing to flesh and blood, and
527 V, 5 | proportion; and similarly in distributing between two other persons.
528 V, 5 | reciprocity" fits neither distributive nor rectificatory justice-yet
529 III, 3 | on important questions, distrusting ourselves as not being equal
530 IX, 10 | live with many people and divide oneself up among them is
531 V, 2 | man. Of this there are two divisions; of transactions (1) some
532 V, 8 | does not imply that the doers are unjust or wicked; for
533 IX, 2 | family and therefore in the doings that affect the family;
534 VIII, 1 | possession of office and of dominating power are thought to need
535 VII, 6 | son bade him stop at the doorway, since he himself had dragged
536 IX, 7 | love for their own poems, doting on them as if they were
537 III, 5 | ignorance, as when penalties are doubled in the case of drunkenness;
538 IX, 8 | those who die for others doubtless attain this result; it is
539 III, 1 | or one might give a man a draught to save him, and really
540 II, 9 | the intermediate state by drawing well away from error, as
541 IX, 4 | part is pleased, and one draws them this way and the other
542 I, 13 | and in this respect the dreams of good men are better than
543 IV, 7 | boastfulness, like the Spartan dress; for both excess and great
544 III, 5 | by spending their time in drinking bouts and the like; for
545 III, 8 | hungry; for blows will not drive them from their food; and
546 VII, 8 | is like a disease such as dropsy or consumption, while incontinence
547 III, 3 | way, now in another, e.g. droughts and rains; nor about chance
548 VIII, 4 | perfect both in respect of duration and in all other respects,
549 | during
550 VIII, 10| found chiefly in masterless dwellings (for here every one is on
551 V, 8 | involuntary; e.g. growing old or dying). But in the case of unjust
552 V, 4 | line DCC’ exceeds the line EA’ by the segment CD and the
553 III, 8 | passion above all things is eager to rush on danger, and hence
554 III, 7 | feared nothing, neither earthquakes nor the waves, as they say
555 VI, 8 | I be wise, who might at ease,~Numbered among the army’
556 VIII, 10| these are the smallest and easiest transitions.~One may find
557 VIII, 3 | each other till they have "eaten salt together"; nor can
558 VII, 7 | successfully is soft and effeminate; for effeminacy too is a
559 VI, 2 | The origin of action-its efficient, not its final cause-is
560 IX, 9 | cannot provide by his own effort; whence the saying "when
561 VIII, 12| parents only after time has elapsed and they have acquired understanding
562 VIII, 7 | to son and in general of elder to younger, that of man
563 VIII, 6 | 6~Between sour and elderly people friendship arises
564 II, 9 | towards pleasure as the elders of the people felt towards
565 IX, 6 | offices in it should be elective, or that they should form
566 III, 10 | the most liberal have been eliminated, e.g. those produced in
567 IV, 2 | that of heading a sacred embassy. It is what is fitting,
568 I, 6 | the existence of an Idea embracing all numbers); but the term "
569 VII, 6 | Homer’s words about her "embroidered girdle":~And the whisper
570 I, 13 | to all nurslings and to embryos, and this same power to
571 I, 7 | qualification in all cases, eminence in respect of goodness being
572 I, 8 | of old, others by a few eminent persons; and it is not probable
573 VIII, 13| and between men who are emulating each other in this there
574 II, 5 | feeling, hatred, longing, emulation, pity, and in general the
575 V, 1 | just. Now the laws in their enactments on all subjects aim at the
576 III, 5 | as though they meant to encourage the latter and deter the
577 III, 5 | the former. But no one is encouraged to do the things that are
578 I, 9 | experienced such chances and has ended wretchedly no one calls
579 III, 5 | true excellence of natural endowment. If this is true, then,
580 VI, 11 | are thought to be natural endowments-why, while no one is thought
581 III, 1 | cost, and what should be endured in return for what gain,
582 IV, 3 | evil-speaker, even about his enemies, except from haughtiness.
583 I, 10 | everything else, he will be engaged in virtuous action and contemplation,
584 II, 3 | to rub off this passion, engrained as it is in our life. And
585 VIII, 3 | abstract or such as will be enjoyed by him who has the friendly
586 VII, 3 | will, then, be, firstly, an enormous difference between these
587 V, 8 | acts in anger but he who enraged him that starts the mischief.
588 IX, 5 | prosper because he hopes for enrichment through him seems to have
589 IV, 2 | chorus or a trireme, or entertain the city, in a brilliant
590 V, 2 | adultery, poisoning, procuring, enticement of slaves, assassination,
591 III, 9 | possessed of virtue in its entirety and the happier he is, the
592 IV, 3 | making great claims nor entitled to the name of "proud";
593 II, 7 | undeserved good fortune, the envious man, going beyond him, is
594 IX, 7 | interest in making this return. Epicharmus would perhaps declare that
595 V, 10 | instead of "good" meaning by epieikestebon that a thing is better),
596 V, 10 | equity and the equitable (to epiekes), and their respective relations
597 VIII, 13| must effect the required equalization on a basis of equality in
598 VIII, 8 | be friends; they can be equalized. Now equality and likeness
599 V, 3 | persons). And since the equall intermediate it must be
600 V, 5 | makes goods commensurate and equates them; for neither would
601 V, 5 | exchange for wine. This equation therefore must be established.
602 II, 6 | object I mean that which is equidistant from each of the extremes,
603 IV, 2 | people think they ought to equip a chorus or a trireme, or
604 IV, 2 | relative; for the expense of equipping a trireme is not the same
605 VI, 11 | wisdom is concerned; for the equities are common to all good men
606 VII, 6 | the wise, how prudent soe’er.~ Therefore if this form
607 V, 10 | legislator fails us and has erred by oversimplicity, to correct
608 II, 9 | the extremes one is more erroneous, one less so; therefore,
609 VII, 14 | truth, but also the cause of error-for this contributes towards
610 V, 1 | one another the ambiguity escapes notice and is not obvious
611 I, 2 | see even the most highly esteemed of capacities to fall under
612 V, 4 | when the suffering has been estimated, the one is called loss
613 [Title] | Nicomachean Ethics~
614 II, 1 | habit, whence also its name (ethike) is one that is formed by
615 II, 1 | variation from the word ethos (habit). From this it is
616 I, 12 | more divine and better.~Eudoxus also seems to have been
617 V, 1 | of virtues, and "neither evening nor morning star" is so
618 VII, 14 | when the two elements are evenly balanced, what is done seems
619 III, 3 | most part, but in which the event is obscure, and with things
620 VII, 10 | because it is like nature, as Evenus says:~I say that habit’s
621 IV, 1 | from giving to anybody and everybody, that he may have something
622 II, 2 | imperceptible we must use the evidence of sensible things); both
623 V, 5 | to return either evil for evil-and if they cana not do so,
624 IV, 3 | same reason he is not an evil-speaker, even about his enemies,
625 III, 5 | responsible for his own evildoing, but every one does evil
626 II, 2 | cases is yet more lacking in exactness; for they do not fall under
627 II, 7 | while the pretence which exaggerates is boastfulness and the
628 IV, 7 | in better taste because exaggerations are wearisome.~He who claims
629 V, 10 | justice and the just. For on examination they appear to be neither
630 V, 7 | Each of these must later be examined separately with regard to
631 I, 13 | obedient to the laws. As an example of this we have the lawgivers
632 IV, 3 | the things in which others excel; to be sluggish and to hold
633 IV, 2 | magnificence); and a work has an excellence-viz. magnificence-which involves
634 VIII, 7 | persons will be abiding and excellent. In all friendships implying
635 IX, 8 | who busy themselves in an exceptional degree with noble actions
636 IX, 11 | them, and, unless he be exceptionally insensible to pain, such
637 V, 5 | established. And for the future exchange-that if we do not need a thing
638 V, 5 | farmer’s work for which it exchanges. But we must not bring them
639 IV, 3 | thinks nothing great to be excited, while a shrill voice and
640 IV, 3 | the results of hurry and excitement.~Such, then, is the proud
641 I, 7 | peculiar to man. Let us exclude, therefore, the life of
642 VI, 1 | to say that we must not exert ourselves nor relax our
643 III, 9 | because the blows and the exertions are many the end, which
644 IV, 1 | none; private persons soon exhaust their substance with giving,
645 I, 13 | advice and by all reproof and exhortation. And if this element also
646 VIII, 3 | dissolved, inasmuch as it existed only for the ends in question.
647 VI, 7 | art of medicine for all existing things), but a different
648 IX, 2 | person lent to a good man, expecting to recover his loan, while
649 VI, 9 | rightness with regard to the expedient-rightness in respect both of the end,
650 IV, 2 | by its objects. Now the expenses of the magnificent man are
651 V, 5 | e.g. when people permit the exportation of corn in exchange for
652 VII, 2 | arising from men’s wish to expose paradoxical results arising
653 VIII, 1 | greater it is, the more exposed is it to risk. And in poverty
654 VI, 1 | regard to the others let us express our view as follows, beginning
655 III, 8 | blood boiled". For all such expressions seem to indicate the stirring
656 VII, 3 | in the other way would be extraordinary.~And further (c) the possession
657 IX, 1 | they would, owing to the extravagance of their promises, naturally
658 III, 10 | calls those who delight extravagantly in music or acting self-indulgent,
659 III, 8 | from the very beginning faced the danger on the assumption
660 IX, 11 | contain a mixture of various factors. The very seeing of one’
661 IX, 3 | friends; and when these have failed it is reasonable to love
662 VIII, 1 | different tones comes the fairest tune" and "all things are
663 III, 2 | some are thought to have fairly good opinions, but by reason
664 IV, 7 | speaking of the man who keeps faith in his agreements, i.e.
665 IX, 10 | way of friendship, and the famous friendships of this sort
666 VIII, 12| to be closer together or farther apart by virtue of the nearness
667 VII, 9 | pleasure that he did not stand fast-but a noble pleasure; for telling
668 VIII, 8 | long as they know their fate they love them and do not
669 VIII, 8 | in honour as a token of favour to come); while those who
670 IV, 3 | lamentation or the asking of favours; for it is the part of one
671 III, 1 | face death after the most fearful sufferings; for the things
672 VII, 5 | children to one another to feast upon-or of the story told
673 VIII, 1 | like to like", "birds of a feather flock together", and so
674 IX, 9 | as in the case of cattle, feeding in the same place.~If, then,
675 VIII, 3 | him who has the friendly feeling-and is based on a certain resemblance;
676 VII, 14 | agencies produce intense feeling-which is the reason why they are
677 III, 8 | to the Argives when they fell in with the Spartans and
678 VIII, 9 | defraud a comrade than a fellow-citizen, more terrible not to help
679 IX, 11 | in general does not admit fellow-mourners because he is not himself
680 VIII, 9 | or something of the kind, fellow-soldiers at what is advantageous
681 VIII, 1 | we praise lovers of their fellowmen. We may even in our travels
682 IX, 8 | acts, and will benefit his fellows), but the wicked man should
683 VIII, 9 | their fellow-voyagers and fellowsoldiers, and so too those associated
684 VIII, 9 | common-some more things, others fewer; for of friendships, too,
685 I, 13 | rational principle, which fights against and resists that
686 VII, 4 | as Satyrus nicknamed "the filial", who was thought to be
687 VIII, 1 | and stately heaven when filled with rain loves to fall
688 I, 2 | merely for one man, it is finer and more godlike to attain
689 II, 4 | action must proceed from a firm and unchangeable character.
690 VIII, 9 | the harvest as a sort of firstfruits, because it was at these
691 VI, 7 | different for men and for fishes, but what is white or straight
692 VI, 13 | of birth we are just or fitted for selfcontrol or brave
693 IV, 2 | which to spend large sums fittingly; and he who tries is a fool,
694 VI, 1 | what is the standard that fixes it.~We divided the virtues
695 II, 2 | what is good for us have no fixity, any more than matters of
696 V, 1 | bad condition should be flabbiness of flesh and that the wholesome
697 VIII, 8 | which is why most men love flattery; for the flatterer is a
698 III, 10 | is the discriminating of flavours, which is done by winetasters
699 III, 8 | Afraid was Tydeides, and fled from my face.~ ~This kind
700 II, 2 | virtues. For the man who flies from and fears everything
701 VIII, 1 | like", "birds of a feather flock together", and so on; others
702 III, 6 | confident when he is about to be flogged. With what sort of terrible
703 VII, 3 | men use the language that flows from knowledge proves nothing;
704 I, 7 | of man. For just as for a flute-player, a sculptor, or an artist,
705 I, 7 | some of these (e.g. wealth, flutes, and in general instruments)
706 III, 8 | conquered often and against many foes. Yet they closely resemble
707 VII, 14 | way or other both dainty foods and wines and sexual intercourse,
708 I, 7 | function? Or as eye, hand, foot, and in general each of
709 IV, 1 | But the gamester and the footpad (and the highwayman) belong
710 IV, 8 | are things that lawgivers forbid us to abuse; and they should,
711 IV, 8 | they should, perhaps, have forbidden us even to make a jest of
712 III, 1 | have a compelling power, forcing us from without, all acts
713 III, 8 | they rush on danger without foreseeing any of the perils, since
714 VI, 7 | found to have a power of foresight with regard to their own
715 III, 8 | since if they are in a forest they do not come near one.
716 IX, 7 | nature; for most people are forgetful, and are more anxious to
717 V, 8 | vicious-unless they do so owing to forgetfulness; but, agreeing about the
718 VI, 5 | a state of that sort may forgotten but practical wisdom cannot.~
719 II, 1 | make the citizens good by forming habits in them, and this
720 VII, 8 | it was expressed in the formulation of the problem, but the
721 VII, 6 | anything like this must be fought against, boils up straightway;
722 VII, 1 | rarely that a godlike man is found-to use the epithet of the Spartans,
723 I, 10 | he is "truly good" and "foursquare beyond reproach".~Now many
724 VI, 12 | the right means. (Of the fourth part of the soul-the nutritive-there
725 VI, 7 | of which the heavens are framed. From what has been said
726 VIII, 10| friendship is no longer of the fraternal type. Democracy is found
727 V, 3 | identify it with the status of freeman, supporters of oligarchy
728 VIII, 5 | of the good, as we have frequently said; for that which is
729 VII, 1 | 1~LET us now make a fresh beginning and point out
730 IX, 10 | should a man neither be friendless nor have an excessive number
731 III, 6 | disgrace, poverty, disease, friendlessness, death, but the brave man
732 VIII, 4 | there are several kinds of friendship-firstly and in the proper sense
733 IX, 5 | point of intimacy it becomes friendship-not the friendship based on
734 VIII, 13| should not have taken it from-since it was not from a friend,
735 I, 4 | held were perhaps somewhat fruitless; enough to examine those
736 IX, 1 | when the other demanded the fulfilment of his promises, said that
737 VIII, 13| friendship of utility is full of complaints; for as they
738 VIII, 9 | those who are friends in a fuller sense; e.g. it is a more
739 V, 1 | is complete virtue in its fullest sense, because it is the
740 I, 13 | and this same power to fullgrown creatures; this is more
741 IV, 8 | pain to the object of their fun; while those who can neither
742 IX, 2 | affect the family; and at funerals also they think that kinsfolk,
743 IV, 2 | magnificent man will also furnish his house suitably to his
744 IX, 9 | friend, being another self, furnishes what a man cannot provide
745 II, 8 | defined as the things that are furthest from each other, so that
746 IV, 7 | in falsehood), but seems futile rather than bad; but if
747 III, 1 | great and noble objects gained; in the opposite case they
748 IV, 3 | to him, and will be the gainer by the transaction. They
749 IV, 3 | shrill voice and a rapid gait are the results of hurry
750 IV, 1 | impious, and unjust. But the gamester and the footpad (and the
751 VIII, 6 | friendships of the young; for generosity is more found in such friendships.
752 III, 1 | is doing it (e.g. whether gently or violently). Now of all
753 II, 7 | are particular are more genuine, since conduct has to do
754 IX, 10 | not be obsequious but a genuinely good man; but one cannot
755 I, 7 | inquiry. For a carpenter and a geometer investigate the right angle
756 VI, 8 | that while young men become geometricians and mathematicians and wise
757 VI, 10 | connected with health, or geometry, the science of spatial
758 VII, 3 | regard to the other matters germane to this inquiry. The starting-point
759 VII, 6 | words about her "embroidered girdle":~And the whisper of wooing
760 IV, 2 | And further he will do so gladly and lavishly; for nice calculation
761 V, 9 | is his own, as Homer says Glaucus gave Diomede~Armour of gold
762 IV, 7 | claim the things that bring glory, when he has not got them,
763 VII, 5 | plucking out the hair or of gnawing the nails, or even coals
764 I, 9 | however, even if it is not god-sent but comes as a result of
765 IV, 2 | those connected with the gods-votive offerings, buildings, and
766 VII, 4 | things generically noble and good-for some pleasant things are
767 I, 8 | happiness, as good birth, goodly children, beauty; for the
768 V, 5 | happens to money itself as to goods-it is not always worth the
769 V, 1 | he must be concerned with goods-not all goods, but those with
770 IV, 3 | greatness, as beauty implies a goodsized body, and little people
771 IV, 3 | overlook them. Nor is he a gossip; for he will speak neither
772 III, 10 | that turns up are called gossips, but not self-indulgent,
773 III, 10 | intercourse. This is why a certain gourmand prayed that his throat might
774 V, 6 | whose mutual relations are governed by law; and law exists for
775 V, 5 | return one who has shown grace to us, and should another
776 V, 5 | this is characteristic of grace-we should serve in return one
777 IV, 3 | virtue it is not easy to bear gracefully the goods of fortune; and,
778 V, 5 | place to the temple of the Graces-to promote the requital of
779 III, 5 | states of character the gradual progress is not obvious
780 II, 4 | another. A man will be a grammarian, then, only when he has
781 II, 4 | grammar and of music, they are grammarians and musicians.~Or is this
782 II, 4 | grammatical and done it grammatically; and this means doing it
783 V, 1 | be in a sense good, and graspingness is directed at the good,
784 III, 12 | it tries every source of gratification, and the exercise of appetite
785 VII, 6 | destructiveness, and omnivorous greed; these have no power of
786 IX, 4 | for they remember many a grevious deed, and anticipate others
787 IX, 11 | and the thought of their grieving with us, make our pain less.
788 VII, 4 | And for this reason we group together the incontinent
789 V, 8 | voluntary or involuntary; e.g. growing old or dying). But in the
790 II, 3 | pleasant.~Again, it has grown up with us all from our
791 IX, 11 | people of a manly nature guard against making their friends
792 V, 6 | on the other hand is the guardian of justice, and, if of justice,
793 VII, 7 | laughter burst out into a guffaw, as happened to Xenophantus.
794 VIII, 3 | for they live under the guidance of emotion, and pursue above
795 IV, 6 | giving of pain, he will be guided by the consequences, if
796 VIII, 9 | pleasure, viz. religious guilds and social clubs; for these
797 VII, 6 | the poets call Aphrodite, "guile-weaving daughter of Cyprus", and
798 III, 10 | e.g. those produced in the gymnasium by rubbing and by the consequent
799 IV, 5 | dearest friends. We call had-tempered those who are angry at the
800 VII, 10 | purpose is good; so that he is half-wicked. And he is not a criminal;
801 IX, 1 | from the other.~We see this happening too with things put up for
802 IX, 11 | burden, or-without that happening-their presence by its pleasantness,
803 I, 10 | for though a man has lived happily up to old age and has had
804 VII, 13 | pleasure into their ideal of happiness-and reasonably too; for no activity
805 III, 8 | shall utter his vaulting~harangue:~Afraid was Tydeides, and
806 V, 9 | definition incorrect; must we to "harming another, with knowledge
807 VII, 14 | themselves. When these are harmless, the practice is irreproachable;
808 IX, 4 | things). For his opinions are harmonious, and he desires the same
809 I, 8 | goods. Another belief which harmonizes with our account is that
810 I, 8 | virtue our account is in harmony; for to virtue belongs virtuous
811 V, 2 | through cowardice or speaks harshly through bad temper or fails
812 VIII, 9 | to take place after the harvest as a sort of firstfruits,
813 V, 1 | does this rightly, and the hastily conceived one less well.
814 VII, 6 | reason of the warmth and hastiness of its nature, though it
815 VII, 6 | but to mishear it, as do hasty servants who run out before
816 IV, 3 | must also be open in his hate and in his love (for to
817 IX, 4 | many terrible deeds and are hated for their wickedness even
818 IV, 6 | not by reason of loving or hating that such a man takes everything
819 II, 5 | joy, friendly feeling, hatred, longing, emulation, pity,
820 IV, 3 | his enemies, except from haughtiness. With regard to necessary
821 VIII, 8 | in return. But under this head, too, might bring lover
822 IV, 2 | not the same as that of heading a sacred embassy. It is
823 V, 1 | for we say a man walks healthily, when he walks as a healthy
824 III, 8 | First will Polydamas be to heap reproach on me then;~ and~
825 VII, 6 | run out before they have heard the whole of what one says,
826 I, 4 | things himself;~Good, he that hearkens when men counsel right;~
827 I, 4 | neither knows, nor lays to heart~Another’s wisdom, is a useless
828 VIII, 1 | loves the rain, and stately heaven when filled with rain loves
829 IX, 6 | those who agree about the heavenly bodies (for unanimity about
830 VI, 7 | the bodies of which the heavens are framed. From what has
831 IX, 4 | that if to be thus is the height of wretchedness, we should
832 VI, 1 | has the rule looks, and heightens or relaxes his activity
833 VIII, 10| women rule, because they are heiresses; so their rule is not in
834 II, 9 | the people felt towards Helen, and in all circumstances
835 V, 9 | to know that honey, wine, hellebore, cautery, and the use of
836 VII, 8 | principles, nor is it so here-virtue either natural or produced
837 VII, 7 | like the softness that is hereditary with the kings of the Scythians,
838 VII, 7 | when this is not due to heredity or disease, like the softness
839 III, 8 | happened at the temple of Hermes. For to the latter flight
840 VII, 1 | oppose superhuman virtue, a heroic and divine kind of virtue,
841 I, 4 | let him hear the words of Hesiod:~Far best is he who knows
842 IX, 11 | to our bad fortunes with hesitation; for we ought to give them
843 I, 10 | the best shoes out of the hides that are given him; and
844 IV, 1 | and the footpad (and the highwayman) belong to the class of
845 VIII, 13| loves him and does well by him-if he is a person of nice feeling
846 VI, 8 | is concerned with a man himself-with the individual; and this
847 I, 10 | bring pain with them and hinder many activities. Yet even
848 VII, 11 | d) The pleasures are a hindrance to thought, and the more
849 V, 8 | thought either that he was not hiting any one or that he was not
850 IV, 1 | or at least profess, to hoard their money for this reason,
851 IX, 8 | and "charity begins at home"; for all these marks will
852 IV, 1 | this is due to a sort of honesty and avoidance of what is
853 V, 9 | it is easy to know that honey, wine, hellebore, cautery,
854 IX, 10 | possible, or-as in the case of hospitality it is thought to be suitable
855 IV, 5 | becomes unbearable. Now hot-tempered people get angry quickly
856 V, 11 | adultery with his own wife or housebreaking on his own house or theft
857 IV, 7 | obvious qualities are called humbugs and are more contemptible;
858 IX, 8 | noble life to many years of humdrum existence, and one great
859 VII, 4 | those of things painful, of hunger and thirst and heat and
860 IX, 12 | in athletic exercises and hunting, or in the study of philosophy,
861 IV, 3 | seriously is not likely to be hurried, nor the man who thinks
862 IV, 3 | gait are the results of hurry and excitement.~Such, then,
863 VII, 8 | first principle, as the hypotheses are in mathematics; neither
864 I, 7 | respect of goodness being idded to the name of the function (
865 IX, 10 | several people; love is ideally a sort of excess of friendship,
866 I, 4 | often even the same man identifies it with different things,
867 I, 8 | very ugly in appearance or ill-born or solitary and childless
868 IV, 3 | the former is no mark of ill-breeding, but among humble people
869 III, 5 | obvious any more than it is in illnesses; because it was in our power,
870 VII, 6 | the nature of appetite is illustrated by what the poets call Aphrodite, "
871 VIII, 13| variety is on the basis of immediate payment, while the more
872 VII, 14 | movement but an activity of immobility, and pleasure is found more
873 III, 2 | for impossibles, e.g. for immortality. And wish may relate to
874 II, 9 | for we do not judge it impartially. We ought, then, to feel
875 II, 3 | virtues as certain states of impassivity and rest; not well, however,
876 VII, 12 | is foreign pleasures that impede, for the pleasures arising
877 II, 2 | to gain light on things imperceptible we must use the evidence
878 VI, 3 | eternal are ungenerated and imperishable. Again, every science is
879 VII, 7 | incontinence one kind is impetuosity, another weakness. For some
880 VII, 7 | suffer especially from the impetuous form of incontinence; for
881 I, 10 | and events differing in importance; small pieces of good fortune
882 III, 8 | because of the penalties imposed by the laws and the reproaches
883 III, 3 | becoming. And if we come on an impossibility, we give up the search,
884 V, 11 | the same time; but this is impossible-the just and the unjust always
885 V, 2 | violent, such as assault, imprisonment, murder, robbery with violence,
886 IX, 12 | their activities and by improving each other; for from each
887 I, 13 | is it with the soul; the impulses of incontinent people move
888 IV, 1 | and meanness we always impute to those who care more than
889 VIII, 1 | degrees have relied on an inadequate indication; for even things
890 III, 10 | odour of apples or roses or incense, but rather those who delight
891 VII, 3 | contrary in itself, but only incidentally-for the appetite is contrary,
892 IX, 1 | now performs nothing. Such incidents happen when the lover loves
893 VIII, 12| nature; for man is naturally inclined to form couples-even more
894 III, 3 | material universe or the incommensurability of the diagonal and the
895 I, 5 | even this appears somewhat incomplete; for possession of virtue
896 IX, 11 | likely by suffering a few inconveniences to do us a great service.~
897 V, 9 | unjustly. Or is our definition incorrect; must we to "harming another,
898 VIII, 9 | of justice also seem to increase with the intensity of the
899 II, 3 | which it arises it is both increased and, if they are done differently,
900 VIII, 3 | immediately before them; but with increasing age their pleasures become
901 V, 9 | to others, those who are incurably bad, not even the smallest
902 IV, 8 | the authors of the former indecency of language was amusing,
903 I, 10 | their ancestors may vary indefinitely. It would be odd, then,
904 I, 6 | capable of separate and independent existence, clearly it could
905 III, 1 | since to endure the greatest indignities for no noble end or for
906 VII, 1 | incontinent man selfindulgent indiscriminately, while others distinguish
907 IV, 1 | and waste money on their indulgences, and incline towards pleasures
908 II, 2 | and similarly the man who indulges in every pleasure and abstains
909 I, 3 | political science; for he is inexperienced in the actions that occur
910 II, 3 | up with us all from our infancy; this is why it is difficult
911 VII, 5 | pregnant women and devours the infants, or of the things in which
912 VIII, 7 | men who are much their inferiors do not expect to be friends;
913 III, 5 | respect to weakness and infirmity; no one would reproach a
914 V, 4 | e.g. to the person who inflicts a woundand "loss" to the
915 VII, 9 | boorish-the opinionated being influenced by pleasure and pain; for
916 VII, 6 | argument or imagination informs us that we have been insulted
917 VIII, 3 | such friendships should be infrequent; for such men are rare.
918 II, 7 | the man who falls short an inirascible sort of person, and the
919 V, 8 | man who has deliberately injured another cannot help knowing
920 V, 8 | deliberation, it is an act of injustice-e.g. the acts due to anger
921 IV, 8 | to those of the latter innuendo is more so; and these differ
922 II, 2 | like the others (for we are inquiring not in order to know what
923 III, 12 | the desire for pleasure is insatiable even if it tries every source
924 I, 8 | are not severed as in the inscription at Delos~Most noble is that
925 I, 10 | out to be chameleon and insecurely based. Or is this keeping
926 I, 13 | definition but by nature inseparable, like convex and concave
927 IV, 3 | perfect virtue. Disdainful and insolent, however, even those who
928 IV, 2 | contemplation of such a work inspires admiration, and so does
929 IX, 12 | thing (for because of their instability they unite in bad pursuits,
930 V, 10 | by way of praise even to instances of the other virtues, instead
931 III, 1 | principle that moves the instrumental parts of the body in such
932 I, 6 | isolated from others, such as intelligence, sight, and certain pleasures
933 I, 4 | any one who is to listen intelligently to lectures about what is
934 I, 13 | paralysed limbs when we intend to move them to the right
935 V, 9 | voluntary.~Of the questions we intended to discuss two still remain
936 V, 8 | e.g. he threw not with intent to wound but only to prick),
937 VII, 8 | permanent, the latter an intermittent badness. And generally incontinence
938 IX, 10 | rejoice and to grieve in an intimate way with many people, for
939 IX, 10 | have many friends and mix intimately with them all are thought
940 V, 9 | good, e.g. of honour or of intrinsic nobility. (b) The question
941 VII, 7 | lifting it, and plays the invalid without thinking himself
942 V, 2 | unjust acts are ascribed invariably to some particular kind
943 II, 7 | as in the other cases, to invent names ourselves so that
944 I, 3 | which political science investigates, admit of much variety and
945 V, 2 | at all events what we are investigating is the justice which is
946 III, 3 | for instance mathematical investigations—but all deliberation is
947 IX, 2 | to do; to marriages they invite their kinsfolk; for these
948 IV, 3 | except when he speaks in irony to the vulgar. He must be
949 VII, 14 | harmless, the practice is irreproachable; when they are hurtful,
950 IX, 8 | more so the more wicked he is-and so men reproach him, for
951 IX, 8 | has come to be used as it is-it takes its meaning from the
952 V, 3 | then, is what the just is-the proportional; the unjust
953 VIII, 12| as themselves (for their issue are by virtue of their separate
954 VI, 12 | not of producing but of issuing from the state of health;
955 V, 2 | we had a single name for it-and its motive is the pleasure
956 V, 5 | have it if ever we do need it-money is as it were our surety;
957 VI, 13 | cleverness-not the same, but like it-so is natural virtue to virtue
958 VII, 6 | to plotting, nor is anger itself-it is open; but the nature
959 IX | BOOK IX~
960 IV, 8 | should in amusement and in jestinly. and so even buffoons are
961 IV, 8 | pleasure, one is displayed in jests, the other in the general
962 IV, 8 | of a vulgar man, and the joking of an educated man from
963 VIII, 9 | political community; for men journey together with a view to
964 II, 5 | fear, confidence, envy, joy, friendly feeling, hatred,
965 VI, 5 | two right angles, but only judgements about what is to be done.
966 II, 6 | to the intermediate and judgling its works by this standard (
967 I, 8 | Most noble is that which is justest, and best is health;~But
968 V, 10 | better than one kind of justice-not better than absolute justice
969 V, 5 | distributive nor rectificatory justice-yet people want even the justice
970 IV, 7 | speaking of the man who keeps faith in his agreements,
971 III, 1 | to save him, and really kill him; or one might want to
972 IX, 11 | getting the reputation of kill-joys by repulsing them; for that
973 IX, 11 | be the objects of their kindness; for it is not noble to
974 VIII, 12| rest both the friendship of kindred and that of comrades. Those
975 VII, 1 | avoided there are three kinds-vice, incontinence, brutishness.
976 VI, 1 | of a certain likeness and kinship with their objects that
977 V, 1 | ambiguity in the use of kleis for the collar-bone of an
978 VI, 7 | others who know; for if a man knew that light meats are digestible
979 VII, 6 | dogs bark if there is but a knock at the door, before looking
980 VI, 6 | variable are scientific knowlededge, practical wisdom, philosophic
981 VI, 7 | combined with scientific knowledge-scientific knowledge of the highest~
982 VI, 8 | alone "do things" as manual labourers "do things".~Practical wisdom
983 V, 6 | it is for others that he labours, and it is for this reason
984 VIII, 8 | for what a man actually lacks he aims at, and one gives
985 IX, 4 | to him; for bad men are laden with repentance.~Therefore
986 IV, 2 | he may spend least, and lament even that, and think he
987 IV, 3 | least of all me given to lamentation or the asking of favours;
988 IV, 2 | fitting expenditure involving largeness of scale. But the scale
989 V, 7 | not everywhere equal, but larger in wholesale and smaller
990 IX, 10 | fixed number perhaps the largest number with whom one can
991 III, 5 | let a stone go it is too late to recover it; but yet it
992 II, 3 | contraries.~Again, as we said but lately, every state of soul has
993 VII, 7 | who try to restrain their laughter burst out into a guffaw,
994 IV, 2 | he will do so gladly and lavishly; for nice calculation is
995 I, 4 | he who neither knows, nor lays to heart~Another’s wisdom,
996 IX, 4 | again, through cowardice and laziness, shrink from doing what
997 V, 10 | is indefinite, like the leaden rule used in making the
998 VII, 7 | intermediate, even if they lean more towards the worse states.~
999 IX, 1 | whatsoever, he bade the learner assess the value of the
1000 VII, 12 | better than the process; for leasures are not processes nor do