Book, Paragraph

  1      I, I    |  established with a view to some good; for mankind always act
  2      I, I    |     obtain that which they think good. But, if all communities
  3      I, I    |          communities aim at some good, the state or political
  4      I, I    |   embraces all the rest, aims at good in a greater degree than
  5      I, I    |        other, and at the highest good.~Some people think that
  6      I, II   |      existence for the sake of a good life. And therefore, if
  7      I, II   |        he alone has any sense of good and evil, of just and unjust,
  8      I, V    |          hurtful. The same holds good of animals in relation to
  9      I, VI   |         by the two principles of good and evil? They think that
 10      I, VI   |         men and animals, so from good men a good man springs.
 11      I, VI   |      animals, so from good men a good man springs. But this is
 12      I, VIII |   property which is needed for a good life is not unlimited, although
 13      I, IX   |     limit. Those who do aim at a good life seek the means of obtaining
 14      I, X    |        too, what sort of wool is good and serviceable or bad and
 15      I, XIII |        that virtue consists in a good disposition of the soul,
 16      I, XIII |  intercourse with one another is good, and what is evil, and how
 17      I, XIII |        and how we may pursue the good and good and escape the
 18      I, XIII |          may pursue the good and good and escape the evil, will
 19     II, I    |          in esteem; that what is good and useful may be brought
 20     II, II   |           whether to govern be a good thing or a bad), an approximation
 21     II, II   |          said to be the greatest good of cities is in reality
 22     II, II   |      destruction; but surely the good of things must be that which
 23     II, II   |         the state is clearly not good; for a family is more self-sufficing
 24     II, IV   |       just the opposite of which good laws ought to have, and
 25     II, IV   |       believe to be the greatest good of states and the preservative
 26     II, V    |       improved as it might be by good customs and laws, would
 27     II, V    |       these things, if they were good, would certainly not have
 28     II, V    |      says indeed that, having so good an education, the citizens
 29     II, VI   |          extent? Again, will the good management of a household
 30     II, VII  |       the poet says,~The bad and good alike in honor share.~ ~
 31     II, VIII |      discovered anything for the good of the state should be honored;
 32     II, VIII |        men in general desire the good, and not merely what their
 33     II, IX   |    whether any particular law is good or bad, when compared with
 34     II, IX   |       and think that they are as good as their masters, and, if
 35     II, IX   |         said that the elders are good men and well trained in
 36     II, IX   |        he could make them really good men; at least he shows a
 37     II, X    |      some few points is quite as good; but for the most part less
 38     II, X    |        another—whether this is a good or bad thing I shall have
 39     II, X    |        all the evils without the good. Like the Ephors, they are
 40     II, XI   |          not care to protect the good from poverty, he should
 41     II, XII  |   thought by some to have been a good legislator, who put an end
 42    III, III  |       for the sake of the common good. But this would apply equally
 43    III, IV   |          Whether the virtue of a good man and a good citizen is
 44    III, IV   |       virtue of a good man and a good citizen is the same or not.
 45    III, IV   |         one single virtue of the good citizen which is perfect
 46    III, IV   |      virtue. But we say that the good man is he who has one single
 47    III, IV   |     Hence it is evident that the good citizen need not of necessity
 48    III, IV   |         the virtue which makes a good man.~The same question may
 49    III, IV   |          be entirely composed of good men, and yet each citizen
 50    III, IV   |        of the citizen and of the good man cannot coincide. All
 51    III, IV   |      must have the virtue of the good citizen—thus, and thus only,
 52    III, IV   |         not have the virtue of a good man, unless we assume that
 53    III, IV   |     unless we assume that in the good state all the citizens must
 54    III, IV   |         all the citizens must be good.~Again, the state, as composed
 55    III, IV   |          which the virtue of the good citizen and the virtue of
 56    III, IV   |    citizen and the virtue of the good man coincide? To this we
 57    III, IV   |          this we answer that the good ruler is a good and wise
 58    III, IV   |         that the good ruler is a good and wise man, and that he
 59    III, IV   |          If then the virtue of a good ruler is the same as that
 60    III, IV   |         is the same as that of a good man, and we assume further
 61    III, IV   |         ruler, the virtue of the good citizen and the virtue of
 62    III, IV   |    citizen and the virtue of the good man cannot be absolutely
 63    III, IV   |          suppose the virtue of a good man to be that which rules,
 64    III, IV   |         democracy. Certainly the good man and the statesman and
 65    III, IV   |        and the statesman and the good citizen ought not to learn
 66    III, IV   |      learned to obey cannot be a good commander." The two are
 67    III, IV   |        are not the same, but the good citizen ought to be capable
 68    III, IV   |         subject, the virtue of a good man will include both; for
 69    III, IV   |      both; for the virtue of the good man who is free and also
 70    III, IV   |        her conversation than the good man; and indeed their part
 71    III, IV   |        whether the virtue of the good man is the same as that
 72    III, IV   |          the same as that of the good citizen, or different, and
 73    III, V    |        whether the virtue of the good man is the same as that
 74    III, V    |          the same as that of the good citizen, the considerations
 75    III, V    |          that in some states the good man and the good citizen
 76    III, V    |      states the good man and the good citizen are the same, and
 77    III, V    |       not every citizen who is a good man, but only the statesman
 78    III, VI   |          greatly overbalance the good) mankind meet together and
 79    III, VI   |       the first instance for the good of the governed or for the
 80    III, VI   |       governed or for the common good of both parties, but essentially
 81    III, VI   |          but essentially for the good of the governed, as we see
 82    III, VI   |  accidentally concerned with the good of the artists themselves.
 83    III, VI   |       the helmsman considers the good of those committed to his
 84    III, VII  |          none of them the common good of all.~
 85    III, VIII |  government would no longer hold good.~Suppose, once more, that
 86    III, IX   |         exists for the sake of a good life, and not for the sake
 87    III, IX   |      Whereas, those who care for good government take into consideration
 88    III, IX   |          end of the state is the good life, and these are the
 89    III, X    |           Or the wealthy? Or the good? Or the one best man? Or
 90    III, X    |       and unjust.~Then ought the good to rule and have supreme
 91    III, XI   |    likely be better than the few good, if regarded not individually
 92    III, XI   |      combination of qualities in good men, who differ from any
 93    III, XI   |      their perceptions are quite good enough, and combined with
 94    III, XI   |  knowledge—as a body they are as good or better. Moreover, there
 95    III, XI   |         greater matters than the good would appear to be a strange
 96    III, XI   |       clearly as that laws, when good, should be supreme; and
 97    III, XI   |        particulars. But what are good laws has not yet been clearly
 98    III, XII  |   sciences and arts the end is a good, and the greatest good and
 99    III, XII  |         a good, and the greatest good and in the highest degree
100    III, XII  |          in the highest degree a good in the most authoritative
101    III, XII  |   political science of which the good is justice, in other words,
102    III, XII  |        of these may be a greater good than the art of flute-playing,
103    III, XII  |          upon this principle any good may be compared with any
104    III, XII  |         is evident that there is good reason why in politics men
105    III, XII  |     free-born, or rich, may with good reason claim office; for
106    III, XIII |        if we take into account a good life, then, as I have already
107    III, XIII |      sense than the ignoble, and good birth is always valued in
108    III, XIII |         better. But, what if the good, the rich, the noble, and
109    III, XIII |          the government, however good they may be, he too, upon
110    III, XIII |     legislate with a view to the good of the higher classes or
111    III, XIII |        the state, and the common good of the citizens. And a citizen
112    III, XIII |        instead of looking to the good of their own constitution,
113    III, XIV  |       whether monarchy, although good for some, may not be bad
114    III, XV   |    suppose that the majority are good men and good citizens, and
115    III, XV   |        majority are good men and good citizens, and ask which
116    III, XV   |      more incorruptible, the one good ruler, or the many who are
117    III, XV   |          or the many who are all good? Will not the many? But,
118    III, XV   |       that their character is as good as his. If we call the rule
119    III, XV   |         men, who are all of them good, aristocracy, and the rule
120    III, XV   |          can only be bestowed by good men. But when many persons
121    III, XVI  |        If, as I said before, the good man has a right to rule
122    III, XVI  |          he is better, still two good men are better than one:
123    III, XVII |         of law. Neither should a good man be lord over good men,
124    III, XVII |          a good man be lord over good men, nor a bad man over
125    III, XVIII|   inquiry that the virtue of the good man is necessarily the same
126    III, XVIII|        which a man becomes truly good, he will frame a state that
127    III, XVIII|          will be found to make a good man and a man fit to be
128     IV, II   |        all the constitutions are good (the oligarchy and the rest
129     IV, IV   |         than for the sake of the good, or stood equally in need
130     IV, IV   |       Homer says that "it is not good to have a rule of many,"
131     IV, VII  |        not merely of men who are good when tried by any given
132     IV, VII  |         In the perfect state the good man is absolutely the same
133     IV, VII  |       absolutely the same as the good citizen; whereas in other
134     IV, VII  |      whereas in other states the good citizen is only good relatively
135     IV, VII  |         the good citizen is only good relatively to his own form
136     IV, VIII |        But we must remember that good laws, if they are not obeyed,
137     IV, VIII |        obeyed, do not constitute good government. Hence there
138     IV, VIII |     Hence there are two parts of good government; one is the actual
139     IV, VIII |         obey bad laws as well as good. And there may be a further
140     IV, VIII |     majority, and whatever seems good to the majority of those
141     IV, VIII |        virtue (for the fourth or good birth is the result of the
142     IV, IX   |        on itself not through the good will of a majority—they
143     IV, XI   |          fatal to friendship and good fellowship in states than
144     IV, XI   |         in states than this: for good fellowship springs from
145     IV, XI   |      dominant. Great then is the good fortune of a state in which
146     IV, XII  |      freedom, wealth, education, good birth, and by quantity,
147     IV, XII  |         time when out of a false good there arises a true evil,
148     IV, XIV  |   elements, concerning which the good lawgiver has to regard what
149     IV, XIV  |         the people. It is also a good plan that those who deliberate
150     IV, XV   |         should one person see to good order in general, or one
151      V, I    |     democracy and oligarchy; for good birth and virtue are rare,
152      V, I    |        find a hundred persons of good birth and of virtue? whereas
153      V, I    |       kind of equality, is not a good thing; the proof is the
154      V, V    |       prevented them from making good to the trierarchs the sums
155      V, VI   |      people, for then anybody is good enough to be their champion,
156      V, VI   |        city, because they have a good understanding among themselves.~
157      V, VI   |         from peace or some other good fortune, the same property
158      V, VII  |          notion that they are as good as their rulers. Thus at
159      V, VII  |      poem of Tyrtaeus, entitled "Good Order"; for he speaks of
160      V, VIII |        because the rulers are on good terms both with the unenfranchised
161      V, VIII |     should be protected. It is a good thing to prevent the wealthy
162      V, IX   |          suppose, for example, a good general is a bad man and
163      V, IX   |          or snub may still be of good shape and agreeable to the
164      V, IX   |       perfect form, may yet be a good enough government, but if
165      V, XI   |     since under them they have a good time. For the people too
166      V, XI   |       lower himself by flattery; good men love others, or at any
167      V, XI   |      tyrants are at war with the good; they are under the idea
168      V, XII  |           or all are not equally good men? Nobody need be any
169     VI, IV   |       and are not jealous of the good). The good and the notables
170     VI, IV   |        jealous of the good). The good and the notables will then
171     VI, IV   |       that which is the greatest good in states; the right persons
172     VI, V    |        the poor, they gain their good will. Moreover, they divide
173     VI, VI   |        opposite principle, viz., good order.~
174     VI, VIII |          to preserve harmony and good order. In small states,
175     VI, VIII |         of the executioners; but good men do all they can to avoid
176     VI, VIII |       same time have a regard to good order: such as the offices
177    VII, I    |      superiority of this or that good. Some think that a very
178    VII, I    |          their possessors, every good of the soul, the greater
179    VII, I    |        by reason of any external good, but in himself and by reason
180    VII, I    |      lies the difference between good fortune and happiness; for
181    VII, I    |    enough for the performance of good actions. If there are any
182    VII, II   |         majority only? Since the good of the state and not of
183    VII, II   |       well-administered and have good laws); but such a city would
184    VII, II   |          but only means. And the good lawgiver should inquire
185    VII, II   | communities may participate in a good life, and in the happiness
186    VII, III  |      plunderers attain the chief good. But this can never be;
187    VII, III  |         is contrary to nature is good. If, therefore, there is
188    VII, IV   |      which have a reputation for good government have a limit
189    VII, IV   |    follow. For law is order, and good law is good order; but a
190    VII, IV   |        is order, and good law is good order; but a very great
191    VII, IV   |          combines magnitude with good order must necessarily be
192    VII, IV   |      population sufficient for a good life in the political community:
193    VII, VI   |   population, will be adverse to good order; the increase arises
194    VII, VI   |        going, and is inimical to good government. Apart from these
195    VII, VIII |         happiness is the highest good, being a realization and
196    VII, IX   |          of a state should be in good circumstances; whereas mechanics
197    VII, XI   |        supply is not all equally good, the drinking water ought
198    VII, XIII |       them is not granted; for a good life requires a supply of
199    VII, XIII |         degree when men are in a good state, in a greater degree
200    VII, XIII |         to express that which is good in itself. Take the case
201    VII, XIII |          do indeed spring from a good principle, but they are
202    VII, XIII |          principle, but they are good only because we cannot do
203    VII, XIII |       foundation and creation of good. A good man may make the
204    VII, XIII |          and creation of good. A good man may make the best even
205    VII, XIII |      ethical arguments, that the good man is he for whom, because
206    VII, XIII |       things that are absolutely good are good; it is also plain
207    VII, XIII |          are absolutely good are good; it is also plain that his
208    VII, XIII |        and in the absolute sense good). This makes men fancy that
209    VII, XIII |      three things which make men good and virtuous; these are
210    VII, XIII |         to be turned by habit to good or bad. Animals lead for
211    VII, XIV  |          the same as that of the good man, and that the same person
212    VII, XIV  |          to see that they become good men, and by what means this
213    VII, XIV  |         we call a man in any way good because he has the virtues
214    VII, XIV  |      place obtain empire for the good of the governed, and not
215    VII, XV   |         whereas the enjoyment of good fortune and the leisure
216    VII, XV   |          the possession of every good, have special need of justice
217    VII, XV   |          that would be happy and good ought to have these virtues.
218    VII, XVI  |          he is rearing may be as good as possible, his first care
219    VII, XVI  |  themselves; the physicians give good advice about the favorable
220   VIII, V    |          drinking, which are not good in themselves, but are pleasant,
221   VIII, V    | correctly judge, as they say, of good and bad melodies. Or again,
222   VIII, V    |       sweetest.~ ~Hence and with good reason it is introduced
223   VIII, V    |       for the sake of any future good, nor do the pleasures which
224   VIII, V    |       for the sake of any future good but of the past, that is
225   VIII, V    |         and of taking delight in good dispositions and noble actions.
226   VIII, VI   |         who do not perform to be good judges of the performance
227   VIII, VI   |    learned to appreciate what is good and to delight in it, thanks