尼各马可伦理学
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第4卷

来源 J. A. Smith 浏览 4 扫码 打印 2026-11-12 04:49:22
  • Chapter Now what the genus of Virtue is has been said; but we must not merely
  • Chapter Virtue then is “a state apt to exercise deliberate choice, being in the
  • Chapter It is not enough, however, to state this in general terms, we must also
  • Chapter Now as there are three states in each case, two faulty either in the
  • Chapter Now that Moral Virtue is a mean state, and how it is so, and that it
  • Chapter Chapter I.
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  • 第1卷
    • Chapter BOOK II
    • Chapter BOOK X
    • Chapter appears to have in view two aims: (1) to describe goodness of
    • Chapter Chapter I.
    • Chapter And now, resuming the statement with which we commenced, since all
    • Chapter But to return from this digression.
  • 第2卷
    • Chapter And now let us revert to the Good of which we are in search: what can
    • Chapter But, it may be, to call Happiness the Chief Good is a mere truism, and
    • Chapter We must now enquire concerning Happiness, not only from our conclusion
    • Chapter And hence too a question is raised, whether it is a thing that can be
    • Chapter Are we then to call no man happy while he lives, and, as Solon would
    • Chapter Now that the fortunes of their descendants, and friends generally,
  • 第3卷
    • Chapter Having determined these points, let us examine with respect to
    • Chapter Moreover, since Happiness is a kind of working of the soul in the way
    • Chapter Chapter I.
    • Chapter Since then the object of the present treatise is not mere speculation,
    • Chapter Now I can conceive a person perplexed as to the meaning of our
    • Chapter Next, we must examine what Virtue is.[9] Well, since the things which
  • 第4卷
    • Chapter Now what the genus of Virtue is has been said; but we must not merely
    • Chapter Virtue then is “a state apt to exercise deliberate choice, being in the
    • Chapter It is not enough, however, to state this in general terms, we must also
    • Chapter Now as there are three states in each case, two faulty either in the
    • Chapter Now that Moral Virtue is a mean state, and how it is so, and that it
    • Chapter Chapter I.
  • 第5卷
    • Chapter Now every action of which ignorance is the cause is not-voluntary, but
    • Chapter Now since all involuntary action is either upon compulsion or by reason
    • Chapter Having thus drawn out the distinction between voluntary and involuntary
    • Chapter Well then; do men deliberate about everything, and is anything soever
    • Chapter That Wish has for its object-matter the End, has been already stated;
    • Chapter Now since the End is the object of Wish, and the means to the End of
  • 第6卷
    • Chapter Well now, we have stated generally respecting the Moral Virtues, the
    • Chapter Here we will resume the particular discussion of the Moral Virtues, and
    • Chapter Again, fearful is a term of relation, the same thing not being so to
    • Chapter Courage proper is somewhat of the kind I have described, but there are
    • Chapter We have described then what kind of men the Brave are, and what they
    • Chapter Next let us speak of Perfected Self-Mastery, which seems to claim the
  • 第7卷
    • Chapter Now the vice of being destitute of all Self-Control seems to be more
    • Chapter Chapter I.
    • Chapter But the Prodigal man goes wrong also in these points, for he is neither
    • Chapter Next in order would seem to come a dissertation on Magnificence, this
    • Chapter The very name of Great-mindedness implies, that great things are its
    • Chapter This then is my idea of the Great-minded man; and he who is in the
  • 第8卷
    • Chapter Well, the virtue of Great-mindedness has for its object great Honour,
    • Chapter Meekness is a mean state, having for its object-matter Anger: and as
    • Chapter Next, as regards social intercourse and interchange of words and acts,
    • Chapter The mean state which steers clear of Exaggeration has pretty much the
    • Chapter Next, as life has its pauses and in them admits of pastime combined
    • Chapter To speak of Shame as a Virtue is incorrect, because it is much more
  • 第9卷
    • Chapter Chapter I.
    • Chapter We said that the violator of Law is Unjust, and the keeper of the Law
    • Chapter But the object of our enquiry is Justice, in the sense in which it is a
    • Chapter Now that there is more than one kind of Justice, and that there is one
    • Chapter Now of the Particular Justice, and the Just involved in it, one species
    • Chapter Well, the unjust man we have said is unequal, and the abstract “Unjust”
  • 第10卷
    • Chapter And the remaining one is the Corrective, which arises in voluntary as
    • Chapter There are people who have a notion that Reciprocation is simply just,
    • Chapter We have now said then what the abstract Just and Unjust are, and these
    • Chapter [Again, since a man may do unjust acts and not yet have formed a
    • Chapter Now of Justs and Lawfuls each bears to the acts which embody and
    • Chapter Now a question may be raised whether we have spoken with sufficient
  • 第11卷
    • Chapter There remain yet two points on which we purposed to speak: first, is he
    • Chapter Now men suppose that acting Unjustly rests entirely with themselves,
    • Chapter We have next to speak of Equity and the Equitable, that is to say, of
    • Chapter The answer to the second of the two questions indicated above, “whether
    • Chapter It is obvious, moreover, that being Unjustly dealt by and dealing
    • Chapter Chapter I.
  • 第12卷
    • Chapter Now in our division of the Excellences of the Soul, we said there were
    • Chapter Commencing then from the point stated above we will now speak of these
    • Chapter Matter which may exist otherwise than it actually does in any given
    • Chapter As for Practical Wisdom, we shall ascertain its nature by examining to
    • Chapter Now Knowledge is a conception concerning universals and Necessary
    • Chapter Science is a term we use principally in two meanings: in the first
  • 第13卷
    • Chapter But Practical Wisdom is employed upon human matters, and such as are
    • Chapter Now the acts of enquiring and deliberating differ, though deliberating
    • Chapter There is too the faculty of Judiciousness, and also its absence, in
    • Chapter Now all these mental states[41] tend to the same object, as indeed
    • Chapter Well, we have now stated the nature and objects of Practical Wisdom and
    • Chapter Chapter I.
  • 第14卷
    • Chapter Now a man may raise a question as to the nature of the right conception
    • Chapter Now we must examine first whether men of Imperfect Self-Control act
    • Chapter The next question to be discussed is whether there is a character to be
    • Chapter As there are some things naturally pleasant, and of these two kinds;
    • Chapter It is plain then that the object-matter of Imperfect Self-Control and
    • Chapter Now with respect to the pleasures and pains which come to a man through
  • 第15卷
    • Chapter Next comes the question, whether a man is a man of Self-Control for
    • Chapter Moreover as there is a character who takes less pleasure than he ought
    • Chapter Chapters 12 to 15. (Bekker.)
    • Chapter Chapter I.
    • Chapter Yet the disputed points respecting it are not few: some men lay down
    • Chapter Our view will soon be cleared on these points when we have ascertained
  • 第16卷
    • Chapter As the motives to Friendship differ in kind so do the respective
    • Chapter That then is perfect Friendship which subsists between those who are
    • Chapter Further; just as in respect of the different virtues some men are
    • Chapter The connection then subsisting between the good is Friendship _par
    • Chapter Now all the kinds of Friendship which have been already mentioned exist
    • Chapter It seems too, as was stated at the commencement, that Friendship and
  • 第17卷
    • Chapter Of Political Constitutions there are three kinds; and equal in number
    • Chapter Attendant then on each form of Political Constitution there plainly is
    • Chapter Now of course all Friendship is based upon Communion, as has been
    • Chapter There are then, as was stated at the commencement of this book, three
    • Chapter Quarrels arise also in those Friendships in which the parties are
    • Chapter Chapter I.
  • 第18卷
    • Chapter Questions also arise upon such points as the following: Whether one’s
    • Chapter A question is also raised as to the propriety of dissolving or not
    • Chapter Now the friendly feelings which are exhibited towards our friends, and
    • Chapter Kindly Feeling, though resembling Friendship, is not identical with it,
    • Chapter Unity of Sentiment is also plainly connected with Friendship, and
    • Chapter Benefactors are commonly held to have more Friendship for the objects
  • 第19卷
    • Chapter A question is also raised as to whether it is right to love one’s Self
    • Chapter A question is raised also respecting the Happy man, whether he will
    • Chapter Are we then to make our friends as numerous as possible? or, as in
    • Chapter Again: are friends most needed in prosperity or in adversity? they are
    • Chapter May we not say then that, as seeing the beloved object is most prized
    • Chapter Chapter I.
  • 第20卷
    • Chapter Now Eudoxus thought Pleasure to be the Chief Good because he saw all,
    • Chapter Now what it is, and how characterised, will be more plain if we take up
    • Chapter Now since every Percipient Faculty works upon the Object answering to
    • Chapter Now that we have spoken about the Excellences of both kinds, and
    • Chapter Now if Happiness is a Working in the way of Excellence of course that
    • Chapter So Happiness must be a kind of Contemplative Speculation; but since it
  • 第21卷
    • Chapter Now then that we have said enough in our sketchy kind of way on these
    • Chapter [1] For this term, as here employed, our language contains no
    • Chapter [1] Which we call simply virtue.
    • Chapter [1] A man is not responsible for being [Greek: theratos], because
    • Chapter [1] Each term is important to make up the character of Justice, men
    • Chapter [1] I understand the illustration to be taken from the process of
  • 第22卷
    • Chapter [1] The account of Virtue and Vice hitherto given represents rather
    • Chapter [1] “Owe no man anything, but to _love_ one another for he that loveth
    • Chapter [1] “Neither the Son of man, that He should _repent_.” Numbers xxiii.
    • Chapter [1] See note, p. 43.
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