Book, Paragraph

  1      I, II   |         two relationships between man and woman, master and slave,
  2      I, II   |            for the ox is the poor man’s slave. The family is the
  3      I, II   |      whether we are speaking of a man, a horse, or a family. Besides,
  4      I, II   |      creation of nature, and that man is by nature a political
  5      I, II   |          a state, is either a bad man or above humanity; he is
  6      I, II   |      piece at draughts.~Now, that man is more of a political animal
  7      I, II   |        makes nothing in vain, and man is the only animal whom
  8      I, II   |         it is a characteristic of man that he alone has any sense
  9      I, II   |      greatest of benefactors. For man, when perfected, is the
 10      I, III  |      relation (the conjunction of man and wife has no name of
 11      I, IV   |    managing the household; for no man can live well, or indeed
 12      I, IV   |         lifeless, in the look-out man, a living instrument; for
 13      I, IV   |         not his own but another’s man, is by nature a slave; and
 14      I, IV   |           be said to be another’s man who, being a human being,
 15      I, V    |     better workmen, and where one man rules and another is ruled,
 16      I, V    |       therefore we must study the man who is in the most perfect
 17      I, V    |        off when they are ruled by man; for then they are preserved.
 18      I, VI   |          notion that, because one man has the power of doing violence
 19      I, VI   |           so from good men a good man springs. But this is what
 20      I, VII  |        slave would be such as the man of Syracuse taught, who
 21      I, VIII |     animals exist for the sake of man, the tame for use and food,
 22      I, VIII |           animals for the sake of man. And so, in one point of
 23      I, VIII |         riches has been fixed for man.~ ~But there is a boundary
 24      I, IX   |         that be wealth of which a man may have a great abundance
 25      I, XI   |        likely to give a return. A man ought to know which of these
 26      I, XI   |    animals which may be useful to man. These are the divisions
 27      I, XI   |           provisions.~There was a man of Sicily, who, having money
 28      I, XI   |           for he thought that the man had discovered a way of
 29      I, XIII |           over the female, or the man over the child; although
 30      I, XIII |           but the temperance of a man and of a woman, or the courage
 31      I, XIII |          courage and justice of a man and of a woman, are not,
 32      I, XIII |        the same; the courage of a man is shown in commanding,
 33      I, XIII |          not equally the glory of man. The child is imperfect,
 34      I, XIII |         alone, but to the perfect man and to his teacher, and
 35     II, III  |         degree accomplished; each man will call the same person
 36     II, III  |       mine" in this way, making a man the same relation to two
 37     II, III  |           person is called by one man his own son whom another
 38     II, V    |      further. For, although every man has his own property, some
 39     II, V    |           is the pleasure, when a man feels a thing to be his
 40     II, V    |           only be rendered when a man has private property. These
 41     II, VI   |          For Socrates says that a man should have so much property
 42     II, VI   |          a conception. Further, a man may live temperately and
 43     II, VI   |        definition would be that a man must have so much property
 44     II, VI   |       with the use of property. A man cannot use property with
 45     II, VI   |           wools. He allows that a man’s whole property may be
 46     II, VII  |    example, there is a law that a man is not to sell his property
 47     II, VII  |       which will take away from a man the temptation to be a highwayman,
 48     II, VII  |         equalizes land, whereas a man may be rich also in slaves,
 49     II, VIII |         out the Piraeus—a strange man, whose fondness for distinction
 50     II, VIII |         doing a public service, a man may introduce measures which
 51     II, IX   |          As the law now stands, a man may bestow his heiress on
 52     II, X    |           law than by the will of man, which is a very unsafe
 53     II, XI   |           but for their wealth: a man, they say, who is poor cannot
 54     II, XI   |    suppose that a poor and honest man will be wanting to make
 55     II, XI   |         and that a lower stamp of man who has incurred a great
 56     II, XI   |    business is better done by one man. The legislator should see
 57     II, XII  |           him, that, if a drunken man do something wrong, he shall
 58    III, IV   |      Whether the virtue of a good man and a good citizen is the
 59    III, IV   |            and a third a look-out man, a fourth is described by
 60    III, IV   |          But we say that the good man is he who has one single
 61    III, IV   |         virtue which makes a good man.~The same question may also
 62    III, IV   |           citizen and of the good man cannot coincide. All must
 63    III, IV   |         have the virtue of a good man, unless we assume that in
 64    III, IV   |        and the virtue of the good man coincide? To this we answer
 65    III, IV   |          ruler is a good and wise man, and that he who would be
 66    III, IV   |          statesman must be a wise man. And some persons say that
 67    III, IV   |        the same as that of a good man, and we assume further that
 68    III, IV   |        and the virtue of the good man cannot be absolutely the
 69    III, IV   |      suppose the virtue of a good man to be that which rules,
 70    III, IV   |     democracy. Certainly the good man and the statesman and the
 71    III, IV   |     subject, the virtue of a good man will include both; for the
 72    III, IV   |        for the virtue of the good man who is free and also a subject,
 73    III, IV   |           and women differ. For a man would be thought a coward
 74    III, IV   |        conversation than the good man; and indeed their part in
 75    III, IV   |    whether the virtue of the good man is the same as that of the
 76    III, V    |      ruling and obeying; for this man is a citizen And if none
 77    III, V    |         citizen nor to every free man as such, but only to those
 78    III, V    |          virtue and merit; for no man can practice virtue who
 79    III, V    |           there was a law that no man could hold office who had
 80    III, V    |         for in some democracies a man is a citizen though his
 81    III, V    |    whether the virtue of the good man is the same as that of the
 82    III, V    |           in some states the good man and the good citizen are
 83    III, V    |       every citizen who is a good man, but only the statesman
 84    III, VI   |        the rule of a master, that man is by nature a political
 85    III, VII  |         this use of language. One man or a few may excel in virtue;
 86    III, IX   |           Let us suppose that one man is a carpenter, another
 87    III, IX   |          one place, but that each man had a house of his own,
 88    III, X    |         the good? Or the one best man? Or a tyrant? Any of these
 89    III, X    |         be well that the one best man should rule? Nay, that is
 90    III, X    |          is bad in any case for a man, subject as he is to all
 91    III, XI   |       they become in a manner one man, who has many feet, and
 92    III, XI   |       better judges than a single man of music and poetry; for
 93    III, XI   |          of the healing of a sick man would be one who could himself
 94    III, XI   |           thirdly the intelligent man who has studied the art:
 95    III, XII  |         complexion or height of a man, or any other advantage,
 96    III, XIII |       birth is always valued in a man’s own home and country.
 97    III, XIII |         than the few, then if one man, or more than one, but not
 98    III, XIV  |         he not say—"When I find a man skulking apart from the
 99    III, XV   |          is it well that a single man should have the supreme
100    III, XV   |           to be ruled by the best man or by the best laws.~The
101    III, XV   |       must ever sway the heart of man. Yes, it may be replied,
102    III, XV   |        particular cases.~The best man, then, must legislate, and
103    III, XV   |         well, should the one best man or should all decide? According
104    III, XV   |    certainly inferior to the wise man. But the state is made up
105    III, XV   |     banquet furnished by a single man, so a multitude is a better
106    III, XV   |       among them, whereas the one man is not divided against himself.
107    III, XV   |  aristocracy, and the rule of one man royalty, then aristocracy
108    III, XVI  |         give authority to any one man when all are equal is unjust.
109    III, XVI  |           but in such cases can a man? Nay, it will be replied,
110    III, XVI  |       alone rule, but he who bids man rule adds an element of
111    III, XVI  |     partiality. And, indeed, if a man suspected the physician
112    III, XVI  |          than written laws, and a man may be a safer ruler than
113    III, XVI  |          by no means easy for one man to superintend many things;
114    III, XVI  |           I said before, the good man has a right to rule because
115    III, XVI  |          the best law or the best man should rule. For matters
116    III, XVI  |           matters must be left to man, but it is argued that there
117    III, XVII |       expedient nor just that one man should be lord of all, whether
118    III, XVII |        law. Neither should a good man be lord over good men, nor
119    III, XVII |          over good men, nor a bad man over bad; nor, even if he
120    III, XVIII|         and in which there is one man, or a whole family, or many
121    III, XVIII|       that the virtue of the good man is necessarily the same
122    III, XVIII|        same means through which a man becomes truly good, he will
123    III, XVIII|           be found to make a good man and a man fit to be a statesman
124    III, XVIII|          to make a good man and a man fit to be a statesman or
125     IV, I    |     majority of men (4). And if a man does not desire the best
126     IV, I    |   political insight will enable a man to know which laws are the
127     IV, II   |         consider in what manner a man ought to proceed who desires
128     IV, VII  |        the perfect state the good man is absolutely the same as
129     IV, IX   |         such clothing as any poor man can afford. Again, the people
130     IV, XI   |        among a very few only. One man alone of all who ever ruled
131     IV, XV   |       happens that some offices a man holds a second time only
132      V, IV   |           of Epidamnus. A certain man betrothed his daughter to
133      V, VI   |            and as at Amphipolis a man named Cleotimus introduced
134      V, VII  |          Sparta; or, when a brave man is excluded from the honors
135      V, VII  |         proportion, and for every man to enjoy his own.~What I
136      V, VIII |           contention. No ordinary man can discern the beginning
137      V, IX   |           a good general is a bad man and not a friend to the
138      V, IX   |         constitution, and another man is loyal and just, which
139      V, IX   |          however, be asked what a man wants with virtue if he
140      V, IX   |    freedom means the doing what a man likes. In such democracies
141      V, X    |           these ways an ambitious man had no difficulty, if he
142      V, XI   |           to be flattered, but no man who has the spirit of a
143      V, XI   |        knows that a mean-spirited man will not conspire against
144      V, XI   |         great, he should not be a man of bold spirit; for such
145      V, XI   |        fight against anger; for a man will buy revenge with his
146      V, XII  |            Cypselus was a popular man, who during the whole time
147     VI, I    |       knowing them all, whether a man wishes to establish some
148     VI, II   |          state. Another is that a man should live as he likes.
149     VI, II   |      other hand, not to live as a man likes is the mark of a slave.
150     VI, II   |       only a very low one; that a man should not hold the same
151     VI, IV   |       call them to account. Every man should be responsible to
152     VI, IV   |        which is inherent in every man. But the principle of responsibility
153     VI, IV   |          certain portion of every man’s land on which he could
154    VII, I    |            or deny that the happy man must have all three. For
155    VII, II   | government is best in which every man, whoever he is, can act
156    VII, II   |        small moment; for the wise man, like the wise state, will
157    VII, II   |           a great impediment to a man’s individual wellbeing.
158    VII, II   |    maintain that the true life of man is the practical and political,
159    VII, II   |         one who had not slain his man was allowed to drink out
160    VII, II   |          number of enemies whom a man has slain is indicated by
161    VII, III  |         noble actions. if so, the man who is able to rule, instead
162    VII, IV   |          called greater, not as a man, but as a physician, than
163    VII, VI   |  comparison with many others, can man a considerable fleet. Such
164    VII, IX   |           occupation. Shall every man be at once husbandman, artisan,
165    VII, XIII |          creation of good. A good man may make the best even of
166    VII, XIII |          arguments, that the good man is he for whom, because
167    VII, XIII |         let us then inquire how a man becomes virtuous. For even
168    VII, XIII |          every one must be born a man and not some other animal;
169    VII, XIII |      influenced by habit as well. Man has rational principle,
170    VII, XIII |       principle, in addition, and man only. Wherefore nature,
171    VII, XIV  |          same as that of the good man, and that the same person
172    VII, XIV  |     perfect life.~Now the soul of man is divided into two parts,
173    VII, XIV  |          principle. And we call a man in any way good because
174    VII, XV   |         same, the end of the best man and of the best constitution
175    VII, XVI  |           will be the case if the man is still able to beget children
176    VII, XVI  |      woman able to bear while the man is unable to beget, for
177    VII, XVI  |    seventy years in the case of a man, and of fifty in the case
178    VII, XVI  |   children, and therefore also in man, as is proved by the fact
179    VII, XVI  |         in a mean between them. A man’s constitution should be
180    VII, XVI  |  disgraceful, in general, for any man or woman to be found in
181   VIII, II   |           The object also which a man sets before him makes a
182   VIII, III  |      experienced, not by the busy man, but by those who have leisure.
183   VIII, III  |          the pleasure of the best man is the best, and springs
184   VIII, IV   |         dangers are for the brave man. And parents who devote
185   VIII, VII  |   unnaturally colored melodies. A man receives pleasure from what
186   VIII, VII  |          becoming: at these every man ought to aim. But even these