ΗΘΙΚΩΝ ΝΙΚΟΜΑΧΕΙΩΝ Ε. I Περὶ δὲ δικαιοσύνης καὶ ἀδικίας σκεπτέον, περὶ ποίας τε τυγχάνουσιν οὖσαι πράξεις, καὶ ποία μεσότης ἐστὶν § 2 ἡ δικαιοσύνη, καὶ τὸ δίκαιον τίνων μέσον· ἡ δὲ σκέψις ἡμῖν ἔστω κατὰ τὴν αὐτὴν μέθοδον τοῖς προειρημένοις. § 3 ὁρῶμεν δὴ πάντας τὴν τοιαύτην ἕξιν βουλομένους 5 λέγειν δικαιοσύνην, ἀφ ̓ ἧς πρακτικοὶ τῶν δικαίων εἰσὶ καὶ ἀφ ̓ ἧς δικαιοπραγοῦσι καὶ βούλονται τὰ δίκαια τὸν αὐτὸν δὲ τρόπον καὶ περὶ ἀδικίας, ἀφ ̓ ἧς ἀδικοῦσι καὶ βούλονται τὰ ἄδικα. διὸ καὶ ἡμῖν πρῶτον ὡς ἐν 9 § 14 τύπῳ ὑποκείσθω ταῦτα. < οἱ δ' ἄνθρωποι ἐφ' ἑαυτοῖς το οἴονται εἶναι τὸ ἀδικεῖν, διὸ καὶ τὸ δίκαιον εἶναι ῥᾴδιον. τὸ δ ̓ οὐκ ἔστιν· συγγενέσθαι μὲν γὰρ τῇ τοῦ γείτονος καὶ πατάξαι τὸν πλησίον καὶ δοῦναι τῇ χειρὶ τὸ ἀργύριον ῥᾴδιον καὶ ἐπ ̓ αὐτοῖς, ἀλλὰ τὸ ὡδὶ ἔχοντας ταῦτα ποιεῖν 9 § 15 οὔτε ῥᾴδιον οὔτ ̓ ἐπ ̓ αὐτοῖς. ὁμοίως δὲ καὶ τὸ γνῶναι 15 τὰ δίκαια καὶ τὰ ἄδικα οὐδὲν οἴονται σοφὸν εἶναι, ὅτι περὶ ὧν οἱ νόμοι λέγουσιν οὐ χαλεπὸν συνιέναι. ἀλλ ̓ οὐ ταῦτ ̓ ἐστὶ τὰ δίκαια ἀλλ ̓ ἢ κατὰ συμβεβηκός, ἀλλὰ πως πραττόμενα καὶ πὼς νεμόμενα δίκαια· τοῦτο δὲ πλέον ἔργον ἢ τὰ ὑγιεινὰ εἰδέναι, ἐπεὶ κἀκεῖ μέλι καὶ οἶνον 20 Morality [NICOMACHEAN] ETHICS V. In regard to δικαιοσύνη and αδικία we have to inquire (1) what sort of actions they are concerned with, (2) in what sense dikaιoσúvη is a μeσórns, and (3) what the extremes are between which Tò Sikatov lies: and our inquiry shall be conducted in the same way as our previous investigations. Now [firstly] we see that all men understand by Sikaιoσúvn the ἕξις which makes men πρακτικοὶ τῶν δικαίων,—that is to say which makes them δικαιοπραγεῖν καὶ βούλεσθαι τὰ δίκαια; and in the same way by adiría, the eğis which makes men ἀδικεῖν καὶ βούλεσθαι τὰ ἄδικα. Wherefore we may ourselves begin by assuming this to be roughly true. [Secondly] men conceive that Tò adikeîv rests with themselves, and therefore that to be díkalos is easy: but this is not the case; for though it is easy and rests with ourselves to lie with another's wife, to strike our neighbour, and to give away our money, it is not easy nor does it rest with ourselves to do these things in a given eğɩs. [Thirdly] men assume in like manner that it requires no special wisdom to discriminate things Sikaia and things adika, because it is not difficult to apprehend such matters as are provided for by the laws: but it is only κaтà ovμßeßniós that actions prescribed by law are identical with τὰ δίκαια ; to be δίκαια, actions must be done and distributions must be made in a particular manner, and the knowledge required thereto is more difficult of attainment than the knowledge of what is salutary; whilst even in matters of health, though it is easy to know what honey, wine, hellebore, the καὶ ἐλλέβορον καὶ καῦσιν καὶ τομὴν εἰδέναι ῥᾴδιον, ἀλλὰ πῶς δεῖ νείμαι πρὸς ὑγίειαν καὶ τίνι καὶ πότε, τοσοῦτον 9 § 16 ἔργον ὅσον ἰατρὸν εἶναι. δι' αὐτὸ δὲ τοῦτο καὶ τοῦ δικαίου οἴονται εἶναι οὐθὲν ἧττον τὸ ἀδικεῖν, ὅτι οὐθὲν ἧττον ὁ δίκαιος ἀλλὰ καὶ μᾶλλον δύναιτ' ἂν ἕκαστον 5 πρᾶξαι τούτων, καὶ γὰρ συγγενέσθαι γυναικὶ καὶ πατάξαι, καὶ ὁ ἀνδρεῖος τὴν ἀσπίδα ἀφεῖναι καὶ στραφεὶς ἐφ ̓ ὁποτεραοῦν τρέχειν. ἀλλὰ τὸ δειλαίνειν καὶ τὸ ἀδικεῖν οὐ τὸ ταῦτα ποιεῖν ἐστί, πλὴν κατὰ συμβεβηκός, ἀλλὰ τὸ ὡδὶ ἔχοντα ταῦτα ποιεῖν, ὥσπερ καὶ τὸ ἰατρεύειν καὶ το τὸ ὑγιάζειν οὐ τὸ τέμνειν ἢ μὴ τέμνειν ἢ φαρμακεύειν ἢ 1 § 4 μὴ φαρμακεύειν ἐστίν, ἀλλὰ τὸ ὡδί. > οὐδὲ γὰρ τὸν αὐτὸν ἔχει τρόπον ἐπί τε τῶν ἐπιστημῶν καὶ δυνάμεων καὶ ἐπὶ τῶν ἕξεων δύναμις μὲν γὰρ καὶ ἐπιστήμη δοκεῖ τῶν ἐναν τίων ἡ αὐτὴ εἶναι, ἕξις δ ̓ ἡ ἐναντία τῶν ἐναντίων οὔ· οἷον 15 τῆς ὑγιείας οὐ πράττεται τὰ ἐναντία, ἀλλὰ τὰ ὑγιεινὰ μόνον· λέγομεν γὰρ ὑγιεινῶς βαδίζειν, ὅταν βαδίζῃ ὡς ἂν ὁ § 5 ὑγιαίνων. πολλάκις μὲν οὖν γνωρίζεται ἡ ἐναντία ἕξις ἀπὸ τῆς ἐναντίας, πολλάκις δὲ αἱ ἕξεις ἀπὸ τῶν ὑποκειμένων· ἐάν τε γὰρ ἡ εὐεξία ᾖ φανερά, καὶ ἡ καχεξία φανερὰ κ γίνεται, καὶ ἐκ τῶν εὐεκτικῶν ἡ εὐεξία καὶ ἐκ ταύτης τὰ εὐεκτικά· εἰ γάρ ἐστιν ἡ εὐεξία πυκνότης σαρκός, ἀνάγκη καὶ τὴν καχεξίαν εἶναι μανότητα σαρκὸς καὶ τὸ εὐεκτικὸν § 6τὸ ποιητικὸν πυκνότητος ἐν σαρκί. ἀκολουθεῖ δ ̓ ὡς ἐπὶ τὸ πολύ, ἐὰν θάτερα πλεοναχώς λέγηται, καὶ θάτερα πλεο- 25 · ἐλλέβορον] ἐλέβορον HKLMQO. Η. πότε] πότερον Η. ὅτι οὐθὲν] ὅτι οὐχ Kbpb. 4 Кырь. ποιεῖν] om. MbQ. κεύειν] om. Ob. 2 νείμαι] είναι Κ. ὑγίειαν] ὑγείαν 3 ἰατρὸν] ἰατροῦ Κ. δι' αὐτὸ] διὰ ταὐτὸ Κ. 11 ἢ μὴ τέμνειν] om. Nb. 1ο ὡδὶ] ὧδε ἢ μὴ φαρμα 15 ἐναντία] αὐτὴ Ha. ἀπὸ] ὑπὸ Pb 20 εὐεξία] εὐξία Ο. εὐδοξία καὶ εὐεκτικά] om. MbQ. εὐεκτικῶν] είναι μανότητα σαρκὸς] μανότητα σαρκὸς εἶναι Μb. θάτερα] 24 τὸ ante ποιητικὸν] om. HM Q. 25 θάτερα] θάτερον Ha. 20 cautery, and the use of the knife are, to know how, for whom, and when, we should apply them with a view to health is no less an undertaking than it is to be a physician. [Fourthly] on the principle stated above, men assume that the δίκαιος can ἀδικεῖν as easily as δικαιοπραγείν, because he can do any particular adikov as easily as any particular Sikatov, if not more easily,-for example, lie with a woman, or strike a blow,—and the brave man can let go his shield and take to flight in this direction or in that: but deiλaivew and ἀδικεῖν consist, not in doing these things (except κατὰ συμβεBŋkós), but in doing these things in a particular eis, just as the practice of medicine or healing consists, not in using or not using the knife, in exhibiting or not exhibiting medicines, but in adopting either course on particular [i.e. scientific] grounds. The fact is that sciences and faculties differ from eges: for a faculty or a science is admitted to be the same for contraries, but one of two contrary eteis does not deal with the matter of the other: for example, unhealthy things cannot be done with a healthy ëğıs, but only healthy things, for we say a man walks healthily, when he walks as a healthy man would. Hence [as a faculty or a science is the same for contraries, though a eis is not,] sometimes one of two contrary es is known from the other, and sometimes the ees are known from things which are appropriate to them: for example, if we know what good condition of body is, we hence know also what bad condition of body is, and from things appropriate to good condition we know what good condition is, and from good condition, what are things appropriate to it; thus if good condition is firmness of flesh, bad condition must be flabbiness of flesh, and that which is appropriate to good condition that which produces firmness in flesh.. And it follows in general that if one of the correlatives is used in several senses, the other is used in several senses ναχώς λέγεσθαι, οἷον εἰ τὸ δίκαιον, καὶ τὸ ἄδικον καὶ ἡ § 7 ἀδικία. ἔοικε δὲ πλεοναχῶς λέγεσθαι ἡ δικαιοσύνη καὶ ἡ ἀδικία, ἀλλὰ διὰ τὸ σύνεγγυς εἶναι τὴν ὁμωνυμίαν αὐτῶν λανθάνει καὶ οὐχ ὥσπερ ἐπὶ τῶν πόρρω δήλη μᾶλλον ἡ γὰρ διαφορὰ πολλὴ ἡ κατὰ τὴν ἰδέαν, οἷον ὅτι καλεῖται κλεὶς ὁμωνύμως ἥ τε ὑπὸ τὸν αὐχένα τῶν ζώων καὶ ᾗ τὰς § 8 θύρας κλείουσιν. εἰλήφθω δὴ ὁ ἄδικος ποσαχώς λέγεται. δοκεῖ δὲ ὅ τε παράνομος ἄδικος εἶναι καὶ ὁ πλεονέκτης [καὶ ὁ ἄνισος]. ὥστε δῆλον ὅτι καὶ ὁ δίκαιος ἔσται ὅ τε νόμιμος καὶ ὁ ἴσος. τὸ μὲν δίκαιον ἄρα τὸ νόμιμον καὶ τὸ ἴσον, τὸ δ ̓ ἄδικον τὸ παράνομον καὶ τὸ ἄνισον. $9 ἐπεὶ δὲ καὶ πλεονέκτης ὁ ἄδικος, περὶ τἀγαθὰ ἔσται, οὐ πάντα, ἀλλὰ περὶ ὅσα εὐτυχία καὶ ἀτυχία, ἃ ἐστὶ μὲν ἁπλῶς ἀεὶ ἀγαθά, τινὶ δ ̓ οὐκ ἀεί· (οἱ δ ̓ ἄνθρωποι ταῦτα εὔχονται καὶ διώκουσιν· δεῖ δ ̓ οὔ, ἀλλ ̓ εὔχεσθαι μὲν τὰ τ ἁπλῶς ἀγαθὰ καὶ αὑτοῖς ἀγαθὰ εἶναι, αἱρεῖσθαι δὲ τὰ 9 § 17 αὑτοῖς ἀγαθά·) < ἔστι δὲ τὰ δίκαια ἐν τούτοις οἷς μέτεστι τῶν ἁπλῶς ἀγαθῶν, ἔχουσι δ' ὑπερβολὴν καὶ ἔλλειψιν τοῖς μὲν γὰρ οὐκ ἔστιν ὑπερβολὴ αὐτῶν, οἷον ἴσως τοῖς θεοῖς, τοῖς δ ̓ οὐθὲν μόριον ὠφέλιμον, τοῖς ἀνιάτως κακοῖς, 20 ἀλλὰ πάντα βλάπτει, τοῖς δὲ μέχρι του· διὰ τοῦτ ̓ ἀνθρώ1 § το πινόν ἐστιν. > ὁ δ ̓ ἄδικος οὐκ ἀεὶ τὸ πλέον αἱρεῖται, ἀλλὰ καὶ τὸ ἔλαττον ἐπὶ τῶν ἁπλῶς κακῶν· ἀλλ ̓ ὅτι δοκεῖ Ι εἰ] εἰ καὶ H. δίκαιον καὶ τὸ ἄδικον καὶ ἡ ἀδικία] Lb. ἄδικον καὶ ἡ ἀδικία Κυρ δίκαιον καὶ τὸ ἄδικον HMQNO_Bekker. 2 δικαιοσύνη καὶ ἡ ἀδικία] δικαιοσύνη καὶ ἀδικία Pb. ἀδικία καὶ ἡ δικαιοσύνη MQ. 4 λανθάνει] εγκυς ΝΕ II d'] om. Kb. καὶ περὶ Pb. λανθάνειν Q. 3 σύνεγγυς] σύν5 ἡ ante κατὰ] om. Lb. ὁμωνύμως] ὁμώνυμος Κ. 12 δὲ] γὰρ HaN. ἔσται Pb οὐ πάντα (omisso ἔσται) Κ. 1] ἔστι—ἐστιν] 9 $ 17 8 δὲ] τε Ο. μὲν] om. Lb. περὶ] καὶ] om. KbQOP. ἔσται, οὐ πάντα] οὐ πάντα 13 εὐτυχία καὶ ἀτυχία] εὐτυχίαι καὶ traieci. 18 ἁπλῶς] ἁπλῶν Η. καὶ ἔλλειψιν] ἐν τούτοις καὶ ἔλλειψιν HaMQNbpb_Bekker. καὶ ἔλλειψιν ἐν τούτοις Ob, 19 οὐκ] om. Κ. τοῖς ante θεοίς] om. HMQ. 20 ὠφέλιμον] ὠφέλιμον οἷον HaMQ. ἀνιάτως] 21 πάντα βλάπτει] βλάπτει Κ. ἀνάτοις Ha. ἀνιάτοις καὶ LMQN OPE |