The Hen Party of Denver

Intelligent Lesbians in Denver who are over the bar scene
 
HomeHome  FAQFAQ  SearchSearch  RegisterRegister  MemberlistMemberlist  UsergroupsUsergroups  Log inLog in  

Share | 
 

 ETHICS in plain language (book4)

Go down 
AuthorMessage
jaebaeli
Queen
Queen
avatar

Number of posts : 1255
Age : 56
Location : Denver, CO
Registration date : 2007-10-14

PostSubject: ETHICS in plain language (book4)   Wed 09 Jan 2008, 9:25 pm

19 March, 2000
Author: George Irbe

ARISTOTLE'S NICOMACHEAN ETHICS

Translators:
TI- Terence Irwin, Hackett Publishing Co.
1985
DR - David Ross, Oxford University Press 1980
JT - J.A.K. Thomson, Penguin Books 1955


BOOK 4


Text Remarks
[DR] Each one of wastefulness and
ungenerosity is both excess and deficiency about wealth. Ungenerosity is always ascribed
to those who take wealth more seriously than is right. But when wastefulness is attributed
to someone, several vices are sometimes combined. For incontinent people and those who
spend money on intemperance are called wasteful. Therefore the application of the word to
them is not its proper use. For the wasteful person is meant to have a single vicious
feature of ruining his property.
Wastefulness and ungenerosity with
wealth.
[JT] It is more the mark of the liberal man
to give to the right people than to receive from the right people, and not to receive from
the wrong people; because virtue consists more in doing good than in receiving it, and
more in doing fine actions than in refraining from disgraceful ones. Of all those who are
called virtuous the liberal are probably the best liked, because they are helpful; and
their help consists in giving.
Giving and receiving
in the right way is a virtue.
[DR] The liberal man, like other virtuous
men, will give for the sake of the noble, and rightly; for he will give to the right
people, the right amounts, and at the right time, with all the other qualifications that
accompany right giving.
A liberal man gives rightly.
[DR] Liberality resides not in the multitude
of the gifts but in the state of character of the giver.
Liberality is a character
trait.
[DR] Liberality, then, being a mean with
regard to giving and taking of wealth, the liberal man will both give and spend the right
amounts and on the right objects, alike in small things and great, and that with pleasure;
he will also take the right amounts and from the right sources. For, the virtue being a
mean with regard to both, he will do both as he ought.
The liberal man practices virtue
in giving and taking.
[TI] We have said that wastefulness and
ungenerousity are excesses and deficiencies in two things, in giving and taking - for we
also count spending as giving. Now wastefulness is excessive in giving and not taking, but
deficient in taking. Ungenerousity is deficient in giving and excessive in taking, but in
small matters.
The faults of wastefulness
and ungenerousity.
[DR] It is not the mark of a wicked or
ignoble man to go to excess in giving and not taking, but only of a foolish one.
A foolish person gives too
much and takes too little.
[DR] The magnificent man is like an artist;
for he can see what is fitting and spend large sums tastefully. And the magnificent man
will spend such sums for honour's sake; for this is common to the virtues.
The magnificent man spends
a lot on public works and culture for the sake of honor.
[JT, TI] The magnificent man spends not on
himself but on public objects. The man who goes to excess and is vulgar exceeds by
spending more than he ought. On the other hand the petty man will fall short in all
respects. These states, vulgarity and niggardliness, are vices. But they do not bring
reproaches, since they do no harm to one's neighbours and are not too disgraceful.
Vulgarity and niggardliness
are minor vices.
[JT, TI, DR] Greatness of soul [magnanimity,
proper pride], as the name suggests, is concerned with great things. The magnanimous
person thinks himself worthy of great things and is really worthy of them; for he who does
so beyond his deserts is a fool, and no virtuous man is foolish or silly.
The magnanimous person
measures up to his own claim to greatness, a fool does not.
[DR] The proud man, since he deserves most,
must be good in the highest degree; for the better man always deserves more, and the best
man most. Therefore the truly proud man must be good. And greatness in every virtue would
seem to be characteristic of a proud man.
The properly proud person
is virtuous in every way.
[JT, DR] So magnanimity seems to be a sort
of crown of the virtues, because it enhances them and is never found apart from them.
Therefore it is hard to be truly proud; for it is impossible without nobility and goodness
of character. It is chiefly with honours and dishonours, then, that the magnanimous man is
concerned.
Magnanimity is the crown
of all the virtues.
[TI, DR] The magnanimous person is concerned
especially with honours. Still, he will also have a moderate attitude to riches and power
and every sort of good and bad fortune, however it turns out, and will be neither
over-joyed by good fortune nor over-pained by evil. For not even towards honour does he
bear himself as if it were a very great thing.
The magnanimous person
seeks the proper balance for all the virtues.
[DR] Men who are well-born are thought
worthy of honour, and so are those who enjoy power or wealth; for they are in a superior
position, and everything that has a superiority in something good is held in great honour.
Hence even such things make men prouder; for they are honoured by some for having them;
but in truth the good man alone is to be honoured; he, however, who has both advantages is
thought the more worthy of honour. But those who without virtue have such goods are
neither justified in making great claims nor entitled to the name of 'proud'; for these
things imply perfect virtue.
Men are honored for having power
and wealth, or being born to it. But the goods of wealth and position mean nothing without
virtue. Only the virtuous person deserves honor and is entitled to be proud.
[DR] Such, then, is the proud man; the man
who falls short of him is unduly humble, and the man who goes beyond him is vain. Honour
may be desired more than is right, or less, or from the right sources and in the right
way.
Vanity and undue
humbleness
are the excesses of proper pride.
[DR, TI] Good temper is a mean with respect
to anger. The person who is angry at the right things and towards the right people, and
also in the right way, at the right time and for the right length of time, is praised.
This will be the good-tempered man. The good-tempered man is not revengeful, but rather
tends to make allowances.
The good-tempered man
controls his anger properly.
[JT] It is not easy to define how and with
whom and for what reasons and how long one ought to be angry, or within what limits a
person does this rightly or wrongly. Clearly, then, we must keep closely to the mean
state.
The appropriate degree of anger
in a situation is difficult to gauge. The virtuous person maintains a balance.
[TI, DR] In meeting people, living together
and associating in conversations and actions, some people seem to be ingratiating; these
are the ones who praise everything to please us and never cross us, but think they must
cause no pain to those they meet. In contrast to these, people who oppose us on every
point and do not care in the least about causing pain are called cantankerous and
quarrelsome. Clearly, the states we have mentioned are blameworthy, and the state
intermediate between them is praiseworthy -- that in virtue of which a man will put up
with, and will resent, the right things and in the right way. This state has no name,
though it most resembles friendship. For the man who corresponds to this middle state is
very much what, with affection added, we call a good friend.
The qualities of a person
who is both respected and liked in society.
[JT] But this quality differs from
friendship in that it is independent of feeling, that is, of affection for those with whom
its possessor associates. He will behave differently with the eminent and with ordinary
people, with those whom he knows well and with those whom he knows less well, and will
similarly take into account all other differences, rendering the appropriate treatment to
each class or person. Such, then, is the man of the intermediate disposition.
The virtuous person uses tact
and good judgment in dealing with others.
[TI] The boaster seems to claim qualities
that win reputation, when he either lacks them altogether or has less than he claims. And
the self-deprecator, by contrast, denies or belittles his actual qualities. The
intermediate person, however, is straightforward, truthful in what he says and does, since
he acknowledges the qualities he has without belittling or exaggerating.
Boasting and self-deprecation
are the bad excesses of the virtuous middle characteristic of candid deportment.
[DR] Thus the truthful man is another case
of a man who, being in the mean, is worthy of praise. The man who loves truth, and is
truthful where nothing is at stake, will still more be truthful where something is at
stake; he will avoid falsehood as something base, seeing that he avoided it even for its
own sake; and such a man is worthy of praise.
The truthful person merits
the highest praise.
[DR] Those who carry humour to excess are
thought to be vulgar buffoons, while those who can neither make a joke themselves nor put
up with those who do are thought to be boorish and unpolished. But those who joke in a
tasteful way are called ready-witted. To the middle state belongs also tact; it is the
mark of a tactful man to say and listen to such things as befit a good and well-bred man.
The good man avoids vulgarity
as well as prissiness in dealing with others.
[DR] The sense of disgrace is not even
characteristic of a good man, since it is consequent on bad actions. It is for voluntary
actions that shame is felt, and the good man will never voluntarily do bad actions.
The good man never experiences
shame
because of bad actions.

_________________

INSERT a pithy quotation or credo that attempts to illustrate my superior intellect and profound ethical character, and seeks to encourage you to explore new ideas, understand the inexplicable, reject the nonsensical, and appreciate my scathing wit HERE (c) kjb

My Photos
http://s225.photobucket.com/albums/dd69/jaebaeli/
My Blogs http://SynapticCircus.blogspot.com
http://usedbythemuse.blogspot.com
My Books, http://jaebaeli.com
Back to top Go down
View user profile http://Synapticcircus.blogspot.com
 
ETHICS in plain language (book4)
Back to top 
Page 1 of 1
 Similar topics
-
» The Ethics of Courting the Press
» Language nationalism?
» Dr. Lillian Glass Body Language Blog
» Dr. Lillian Glass Body Language Blog
» What Caylee's Body Language Showed

Permissions in this forum:You cannot reply to topics in this forum
The Hen Party of Denver :: Ethics in Plain Language-
Jump to: