Aristotle, Eudemian Ethics, Harris Rackham (Translator), 1

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1214a 1 The man¹ who at Delos set forth in the precinct of the god his own opinion composed an inscription for the forecourt of the temple of Leto in which he distinguished goodness, beauty and pleasantness as not all being properties of the same thing. His verses are:

Justice² is fairest, and Health is best,

But to win one’s desire is the pleasantest.

Theog. 255f. But for our part let us not allow that he is right; for Happiness³ is at once the pleasantest and the fairest and best of all things whatever.

About every thing and every natural species there are many views that involve difficulty and require examination; of these some relate only to our knowledge of the thing, others deal also with modes of acquiring it and of acting in relation to it.

As to all those views therefore that involve only speculative philosophy, we must say whatever may be proper to the inquiry when the suitable occasion occurs.

But we must consider first what the good life consists in and how it is to be obtained—whether all of those who receive the designation happy acquire happiness by nature, as is the case with tallness and shortness of stature and differences of complexion, or by study, which would imply that there is a science of happiness, or by some form of training, 20 for there are many human attributes that are not bestowed by nature nor acquired by study but gained by habituation—bad attributes by those trained in bad habits and good attributes by those trained in good ones.

Or does happiness come in none of these ways, but either by a sort of elevation of mind inspired by some divine power, as in the case of persons possessed by a nymph or a god, or, alternatively, by fortune? for many people identify happiness with good fortune.

Now it is pretty clear that the presence of happiness is bestowed upon men by all of these things, or by some or one of them; for almost all the modes in which it is produced fall under these principles, inasmuch as all the acts that spring from thought may be included with those that spring from knowledge.

But to be happy and to five blissfully and finely may consist chiefly in three things deemed to be most desirable: some people say that Wisdom⁴ is the greatest good, others Goodness⁵ and others Pleasure.

And certain persons debate about their importance in relation to happiness, 1214b 1 declaring that one contributes more to it than another—some holding that Wisdom is a greater good than Goodness, others the reverse, and others that Pleasure is a greater good than either of them; and some think that the happy life comes from them all, others from two of them, others that it consists in some one of them.

Having then in regard to this subject established that everybody able to live according to his own purposive choice should set before him some object for noble living to aim at⁶—either honor or else glory or wealth or culture—on which he will keep his eyes fixed in all his conduct (since clearly it is a mark of much folly not to have one’s life regulated with regard to some End),

it is therefore most necessary first to decide within oneself, neither hastily nor carelessly, in which of the things that belong to us the good life consists, and what are the indispensable conditions for men’s possessing it. For there is a distinction between health and the things that are indispensable conditions of health,

and this is similarly the case with many other things; consequently also to live finely is not the same as the things without which living finely is impossible.

And in the latter class of things some that are indispensable conditions of health and life are not peculiar to special people but common to practically all men—both some states and some actions—for instance, without breathing or being awake or participating in movement we could not possess any good or any evil at all; whereas others are more peculiar to special types of natural constitution— 20 for instance, eating meat and taking walking exercise after dinner are not closely related to health in the same way as the conditions mentioned. And these facts must not be overlooked,⁷

for these are the causes of the disputes about the real nature of happiness and about the means of procuring it; for some people regard the things that are indispensable conditions of being happy as actual parts of happiness.

Now to examine all the opinions that any people hold about happiness is a superfluous task⁸ For children and the sick and insane have many opinions which no sensible man would discuss, for these persons need not argument but the former time in which to grow up and alter and the latter medical or official chastisement (treatment with drugs being chastisement just as much as flogging is).

And similarly it is also superfluous to examine the opinions of the multitude⁹ either; 1215a 1 for they talk at random about almost everything, and especially about happiness. We ought to examine only the opinions of the wise¹⁰; for it is out of place to apply reasoning to those who do not need reasoning at all, but experience.

But since every subject has special difficulties related to it, it is clear that there are such in regard to the highest life and the best mode of existence; it is then well to examine the opinions putting these difficulties, since the refutations advanced by those who challenge them are demonstrations of the theories that are opposed to them.

Moreover to notice such matters is especially advantageous with a view to the subjects to which all inquiry ought to be directed—the question what are the means that make it possible to participate in living well and finely (if blissfully is too invidious an expression)—and with a view to the hope that we may have of the things that are good in the various departments.

For if living finely depends on things that come by fortune or by nature, it would be beyond the hopes of many men, for then its attainment is not to be secured by effort, and does not rest with men themselves and is not a matter of their own conduct;

but if it consists in oneself and one’s own actions having a particular quality, the good would be more common and more divine—more common because it would be possible for more people to share it, and more divine because happiness would then be in store for those who made themselves and their actions of a particular quality.

20 Most of the points debated and the difficulties raised will be clear if it be satisfactorily determined what the proper conception of happiness is—does it consist merely in a person’s possessing some particular quality of spirit,¹¹ as some of the sages and the older thinkers held, or although a particular personal character is indeed an indispensable condition, is a particular quality of conduct even more necessary?

There are various different modes of life, and some do not lay any claim to well-being of the kind under consideration, but are pursued merely for the sake of things necessary—for instance the lives devoted to the vulgar and mechanic arts and those dealing with business (by vulgar arts I mean those pursued only for reputation, by mechanic the sedentary and wage-earning pursuits, and by arts of business those concerned with market purchase and retail selling); but on the other hand, the things related to the happy conduct of life being three, the things already mentioned¹² as the greatest possible goods for men—goodness, wisdom and pleasure, we see that there are also three ways of life in which those to whom fortune gives opportunity¹³ invariably choose to live, the life of politics,¹⁴ the life of philosophy, and the life of enjoyment.

1215b 1 Of these the philosophic life denotes being concerned with the contemplation of truth, the political life means being occupied with honorable activities (and these are the activities that spring from goodness), and the life of enjoyment is concerned with the pleasures of the body.

Owing to this, different people give the name of happy to different persons, as was said before too; and Anaxagoras¹⁵ of Clazomenae when asked Who is the happiest man? said None of those whom you think, but he would seem to you an odd sort of person. But Anaxagoras answered in that way because he saw that the man who put the question supposed it to be impossible to receive the appellation happy without being great and beautiful or rich, whereas he himself perhaps thought that the person who humanly speaking enjoys bliss is he that lives by the standard of justice without pain and in purity, or participates in some form of divine contemplation.¹⁶

While there are many different things as to which it is not easy to make a right judgement, this is especially the case with one about which everybody thinks that it is very easy to judge and that anybody can decide—the question which of the things contained in being alive is preferable, and which when attained would fully satisfy a man’s desire. For many of life’s events are such that they cause men to throw life away, 20 for instance, diseases, excessive pains, storms; so that it is clear that on account of these things any way it would actually be preferable, if someone offered us the choice, not to be born at all.¹⁷

And in addition, the kind of life that people live while still children is not desirable—in fact no sensible person could endure to go back to it again.

And further, many of the experiences that contain no pleasure nor pain, and also of those that do contain pleasure but pleasure of an ignoble kind, are such that non-existence would be better than being alive.

And generally, if one collected together the whole of the things that the whole of mankind do and experience yet do and experience unwillingly, because not for the sake of the things themselves, and if one added an infinite extent of time, these things would not cause a man to choose to be alive rather than not alive.

But moreover, also the pleasure of food or of sex alone, with the other pleasures abstracted that knowledge or sight or any other of the senses provides for human beings, would not induce anybody to value life higher if he were not utterly slavish, for it is clear that to one making this choice there would be no difference between being born a beast or a man;

at all events, the ox in Egypt , 1216a 1 which they reverence as Apis, has a greater abundance of such indulgences than many monarchs.

Nor likewise would anyone desire life for the pleasure of sleep either; for what is the difference between slumbering without being awakened from the first day till the last of a thousand or any number of years, and living a vegetable existence? any way plants seem to participate in life of that kind; and so do children too, inasmuch as at their first procreation in the mother, although alive, they stay asleep all the time.

So that it is clear from considerations of this sort that the precise nature of well-being and of the good in life escapes our investigation.

Now it is said that when somebody persisted in putting various difficulties of this sort to Anaxagoras¹⁸ and went on asking for what object one should choose to come into existence rather than not, he replied by saying, For the sake of contemplating the heavens and the whole order of the universe. Anaxagoras therefore thought that the alternative of being alive was valuable for the sake of some kind of knowledge;

but those who ascribe bliss to Sardanapallus¹⁹ or Smindyrides of Sybaris ²⁰ or some of the others living the life of enjoyment, all appear for their part to place happiness in delight;

20 while a different set would not choose either wisdom of any kind or the bodily pleasures in preference to the actions that spring from goodness: at all events, some people choose those actions not only for the sake of reputation but even when they are not going to get any credit.

But the majority of those engaged in politics are not correctly designated politicians, for they are not truly political, since the political man is one who purposely chooses noble actions for their own sake, whereas the majority embrace that mode of life for the sake of money and gain.

What has been said, therefore, demonstrates that all men ascribe happiness to three modes of life—the political, the philosophic, and the life of enjoyment.²¹ Among these, the nature and quality of the pleasure connected with the body and with enjoyment, and the means that procure it, are not hard to see; so that it is not necessary for us to inquire what these pleasures are, but whether they conduce at all to happiness or not, and how they so conduce, and, if it be the case that the noble life ought to have some pleasures attached to it, whether these are the pleasures that ought to be attached, or whether these must be enjoyed in some other way, whereas the pleasures which people reasonably believe to make the happy man’s life pleasant and not merely painless are different ones.

But these matters must be examined later.²² Let us first consider Goodness and Wisdom²³—what the nature of each is, and also whether they themselves or the actions that spring from them are parts of the good life, 1216b 1 since that they are connected with happiness is asserted, if not by everybody, at all events by all of mankind who are worthy of consideration.

Accordingly Socrates the senior²⁴ thought that the End is to get to know virtue, and he pursued an inquiry into the nature of justice and courage and each of the divisions of virtue. And this was a reasonable procedure, since he thought that all the virtues are forms of knowledge, so that knowing justice and being just must go together, for as soon as we have learnt geometry and architecture, we are architects and geometricians; owing to which he used to inquire what virtue is, but not how and from what sources it is produced.

But although this does happen in the case of the theoretical sciences, inasmuch as astronomy and natural science²⁵ and geometry have no other End except to get to know and to contemplate the nature of the things that are the subjects of the sciences (although it is true that they may quite possibly be useful to us accidentally for many of our necessary requirements),

yet the End of the productive sciences is something different from science and knowledge, for example the End of medicine is health and that of political science ordered government, or something of that sort, different from mere knowledge of the science.

Although, therefore, it is fine even to attain a knowledge of the various fine things, 20 all the same nevertheless in the case of goodness it is not the knowledge of its essential nature that is most valuable but the ascertainment of the sources that produce it. For our aim is not to know what courage is but to be courageous, not to know what justice is but to be just, in the same way as we want to be healthy rather than to ascertain what health is, and to be in good condition of body rather than to ascertain what good bodily condition is.

And about all these matters the endeavor must be made to seek to convince by means of rational arguments, using observed facts as evidences and examples. For the best thing would be if all mankind were seen to be in agreement with the views that will be stated, but failing that, at any rate that all should agree in some way. And this they will do if led to change their ground,²⁶ for everyone has something relative to contribute to the truth, and we must start from this to give a sort of proof about our views; for from statements that are true but not clearly expressed, as we advance, clearness will also be attained, if at every stage we adopt more scientific positions in exchange for the customary confused statements.

And in every investigation arguments stated in philosophical form are different from those that are non-philosophical; hence we must not think that theoretical study of such a sort as to make manifest not only the nature of a thing but also its cause is superfluous even for the political student, since that is the philosophic procedure in every field of inquiry. Nevertheless this requires much caution.

1217a 1 For because to say nothing at random but use reasoned argument seems to mark a philosopher, some people often without being detected advance arguments that are not germane to the subject under treatment and that have nothing in them

(and they do this sometimes through ignorance and sometimes from charlatanry), which bring it about that even men of experience and practical capacity are taken in by these people, who neither possess nor are capable of constructive or practical thought.²⁷

And this befalls them owing to lack of education—for in respect of each subject inability to distinguish arguments germane to the subject from those foreign to it is lack of education.

And it is also well to judge separately the statement of the cause and the demonstrated fact, both for the reason stated just now,²⁸ that it is not proper in regard to all things to attend to theoretical arguments, but often rather to the facts of observation (whereas now when men are unable to refute an argument they are forced to believe what has been said), and also because often, although the result that seems to have been proved by the arguments is true, it is not true because of the cause asserted in the argument. For it is possible to prove truth by falsehood, as is clear from Analytics.²⁹

These prefatory remarks having also been made, let us proceed by starting first from the firststatements, which, as has been said,³⁰ are not clearly expressed, 20 afterwards seeking to discover clearly the essential nature of happiness.

Now it is agreed that happiness is the greatest and best of human goods (and we say human because there might very likely also be a happiness belonging to some higher being, for instance a god);

since none of the other animals, which are inferior in nature to men, share in the designation happy, for a horse is not happy, nor is a bird nor a fish nor any other existing thing whose designation does not indicate that it possesses in its nature a share of something divine, but it is by some other mode of participating in things good that one of them has a better life and another a worse.

But the fact that this is so must be considered later.³¹ At the present let us say that among things good some are within the range of action for a human being and others are not. And we make this distinction for the reason that some existing things do not participate in change at all, and therefore some good things do not, and these are perhaps in their nature the best things; and some things, though practicable, are only practicable for beings superior to us.

And inasmuch as practicable has two meanings (for both the Ends for which we act and the actions that we do as means to those Ends have to do with action—for example we class among things practicable both health and wealth and the pursuits that are followed for the sake of health and wealth, healthy exercise and lucrative business), it is clear that happiness must be set down as the best of the things practicable for a human being.

1217b 1 We must consider, therefore, what the best is, and in how many senses the term is used. The answer seems to be principally contained in three views. For it is said that the best of all things is the Absolute Good, and that the Absolute Good is that which has the attributes of being the first of goods and of being by its presence the cause to the other goods of their being good;

and both of these attributes, it is said, belong to the Form³² of good (I mean both being the first of goods and being by its presence the cause to the other goods of their being good), since it is of that Form that goodness is most truly predicated (inasmuch as the other goods are good by participation in and resemblance to the Form of good) and also it is the first of goods, for the destruction of that which is participated in involves the destruction of the things participating in the Form (which get their designation by participating in it),

and that is the relation existing between what is primary and what is subsequent; so that the Form of good is the Absolute Good, inasmuch as the Form of good is separable from the things that participate in it, as are the other Forms also.

Now a thorough examination of this opinion belongs to another course of study, and one that for the most part necessarily lies more in the field of Logic, for that is the only science dealing with arguments that are at the same time destructive and general.

But if we are to speak about it concisely, 20 we say that in the first place to assert the existence of a Form not only of good but of anything else is an expression of logic and a mere abstraction (but this has been considered in various ways both in extraneous discourses³³ and in those on philosophical lines);

next, even granting that Forms and the Form of good exist in the fullest sense, surely this is of no practical value for the good life or for conduct.

For good has many senses, in fact as many as being. For the term is, as it has been analyzed in other works, signifies now substance, now quality, now quantity, now time, and in addition to these meanings it consists now in undergoing change and now in causing it; and the good is found in each of these cases³⁴—in essence, as mind and God, in quality justice, in quantity moderation, in time opportunity, and as instances of change, the teacher and the taught.

Therefore, just as being is not some one thing in respect of the categories mentioned, so neither is the good, and there is no one science either of the real or of the good. But also even the goods predicated in the same category, for example opportunity or moderation, do not fall within the province of a single science to study, but different sorts of opportunity and of moderation are studied by different sciences, for instance opportunity and moderation in respect of food are studied by medicine and gymnastics, in respect of military operations by strategics, and similarly in respect of another pursuit by another science; so that it can hardly be the case that the Absolute Good is the subject of only one science.

1218a 1 Again, wherever there is a sequence of factors, a prior and a subsequent, there is not some common element beside these factors and that element separable;

for then there would be something prior to the first in the series, for the common and separable term would be prior because when the common element was destroyed the first factor would be destroyed. For example, if double is the first of the multiples, the multiplicity predicated of them in common cannot exist as a separable thing, for then it will be prior to double, if it is the case that the common element is the Form, as it would be if one were to make the common element separable: for if justice is a good, and courage, there is then, they say, a Good-in-itself,

so the term in itself is added to the common definition. But what could this denote except that the good is eternal and separable? Yet a thing that is white for days is no more white than a thing that is white for one day, so that the good is no more good by being eternal³⁵; nor yet therefore is the common good the same as the Form, for it is the common property of all the goods.

Also the proper method of proving the Absolute Good is the contrary of the method now adopted. At present it is from things not admitted to possess goodness that they prove the things admitted to be good, for instance, they prove from numbers that justice and health are good, because they are arrangements and numbers— 20 on the assumption that goodness is a property of numbers and monads because the Absolute Good is unity.

But the proper method is to start from things admitted to be good, for instance health, strength, sobriety of mind, and prove that beauty is present even more in the unchanging; for all these admitted goods consist in order and rest, and therefore, if that is so, the things unchanging are good in an even greater degree, for they possess order and rest in a greater degree.—

And it is a hazardous way of proving that the Absolute Good is unity to say that numbers aim at unity; for it is not clearly stated how they aim at it, but the expression is used in too unqualified a manner; and how can one suppose that things not possessing life can have appetition?

One ought to study this matter carefully, and not make an unreasoned assumption about something as to which it is not easy to attain certainty even with the aid of reason.—And the statement that all existing things desire some one good is not true; each thing seeks its own particular good, the eye sight, the body health, and similarly another thing another good.

Such then are the difficulties indicating that the Absolute Good does not exist,—and that it is of no use for political science, but that this has a special good of its own, as have the other sciences also—for instance the good of gymnastics is good bodily condition.

³⁶Further there is also what has been written in the discourse: either the Class-form of the good is in itself useful to no science, or it is useful to all alike.

Further it is not practicable.

And similarly the good as universal also is not an Absolute Good 1218b 1 (for universality might be an attribute of even a small good), and also it is not practicable; for medical science does not study how to procure an attribute that belongs to anything, but how to procure health, and similarly also each of the other practical sciences.

But good has many meanings, and there is a part of it that is beautiful, and one form of it is practicable but another is not. The sort of good that is practicable is that which is an object aimed at, but the good in things unchangeable is not practicable.

It is manifest, therefore, that the Absolute Good we are looking for is not the Form of good, nor yet the good as universal, for the Form is unchangeable and impracticable, and the universal good though changeable is not practicable. But the object aimed at as End is the chief good, and is the cause of the subordinate goods and first of all;

so that the Absolute Good would be this—the End of the goods practicable for man. And this is the good that comes under the supreme of all the practical sciences, which is Politics and Economics and Wisdom; for these states of character differ from the others in the fact that they are supreme (whether they differ at all from one another must be discussed later on³⁷).

And that the End stands in a causal relation to the means subordinate to it is shown by the method of teachers; they prove that the various means are each good by first defining the End, because the End aimed at is a cause: for example, since to be in health is so-and-so, what contributes to health must necessarily be so-and-so; 20 the wholesome is the efficient cause of health, though only the cause of its existing—it is not the cause of health’s being a good.

Furthermore nobody proves that health is a good (unless he is a sophist and not a physician—it is sophists that juggle with irrelevant arguments), any more than he proves any other first principle.

After this we must take a fresh starting-point³⁸ and consider, in regard to the good as End for man and in regard to the best of practicable goods, how many senses there are of the term best of all, since this is best.

Eudemian Ethics. Aristotle. Harris Rackham (Translator). London. 1935.

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Current edition Perseus

Eudemian Ethics (English) (Aristotle. The Athenian Constitution. The Eudemian Ethics. On Virtues and Vices. Rackham, Harris, editor. London: William Heinemann Ltd.; Cambridge, MA: Harvard University Press, 1935 (printing).)

Editions (1)

Ἠθικὰ Εὐδήμεια Perseus (Aristotle. Aristotelis Ethica Eudemia. Eudemi Rhodii Ethica. Susemihl, Franz, editor. Leipzig: Teubner, 1884.) — 1 focus

[1] 1214a 1 ὁ μὲν ἐν Δήλῳ παρὰ τῷ θεῷ τὴν αὑτοῦ γνώμην ἀποφηνάμενος συνέγραψεν ἐπὶ τὸ προπύλαιον τοῦ Λητῴου, διελὼν οὐχ ὑπάρχοντα πάντα τῷ αὐτῷ, τό τε ἀγαθὸν καὶ τὸ καλὸν καὶ τὸ ἡδύ, ποιήσας 5

κάλλιστον τὸ δικαιότατον, λῷστον δʼ ὑγιαίνειν·,

πάντων ἥδιστον δʼ οὗ τις ἐρᾷ τὸ τυχεῖν·

Theog. 255f ἡμεῖς δʼ αὐτῷ μὴ συγχωρῶμεν. ἡ γὰρ εὐδαιμονία κάλλιστον καὶ ἄριστον ἁπάντων οὖσα ἥδιστον ἐστίν.

πολλῶν δʼ ὄντων θεωρημάτων ἃ περὶ ἕκαστον πρᾶγμα καὶ 10 περὶ ἑκάστην φύσιν ἀπορίαν ἔχει καὶ δεῖται σκέψεως, τὰ μὲν αὐτῶν συντείνει πρὸς τὸ γνῶναι μόνον, τὰ δὲ καὶ περὶ τὰς κτήσεις καὶ περὶ τὰς πράξεις τοῦ πράγματος. ὅσα μὲν οὖν ἔχει φιλοσοφίαν μόνον θεωρητικήν, λεκτέον κατὰ τὸν ἐπιβάλλοντα καιρόν, ὅ τι περ οἰκεῖον ἦν τῇ μεθόδῳ· πρῶτον δὲ 15 σκεπτέον ἐν τίνι τὸ εὖ ζῆν καὶ πῶς κτητόν, πότερον φύσει γίγνονται πάντες εὐδαίμονες οἱ τυγχάνοντες ταύτης τῆς προσηγορίας, ὥσπερ μεγάλοι καὶ μικροὶ καὶ τὴν χροιὰν διαφέροντες, ἢ διὰ μαθήσεως, ὡς οὔσης ἐπιστήμης τινὸς τῆς εὐδαιμονίας, ἢ διά τινος ἀσκήσεως (πολλὰ γὰρ οὔτε κατὰ 20 φύσιν οὔτε μαθοῦσιν ἀλλʼ ἐθισθεῖσιν ὑπάρχει τοῖς ἀνθρώποις, φαῦλα μὲν τοῖς φαύλως ἐθισθεῖσι, χρηστὰ δὲ τοῖς χρηστῶς), ἢ τούτων μὲν κατʼ οὐδένα τῶν τρόπων, δυοῖν δὲ θάτερον, ἤτοι καθάπερ οἱ νυμφόληπτοι καὶ θεόληπτοι τῶν ἀνθρώπων, ἐπιπνοίᾳ δαιμονίου τινὸς ὥσπερ ἐνθουσιάζοντες, ἢ διὰ τὴν τύχην 25 ʽπολλοὶ γὰρ ταὐτόν φασιν εἶναι τὴν εὐδαιμονίαν καὶ τὴν εὐτυχίαν).

ὅτι μὲν οὖν ἡ παρουσία διὰ τούτων ἁπάντων ἢ τινῶν ἢ τινὸς ὑπάρχει τοῖς ἀνθρώποις, οὐκ ἄδηλον (ἅπασαι γὰρ αἱ γενέσεις σχεδὸν πίπτουσιν εἰς ταύτας τὰς ἀρχάς· καὶ γὰρ τὰς ἀπὸ τῆς διανοίας ἁπάσας πρὸς τὰς ἀπὸ ἐπιστήμης 30 ἄν τις συναγάγοι πράξεις)· τὸ δʼ εὐδαιμονεῖν καὶ τὸ ζῆν μακαρίως καὶ καλῶς εἴη ἂν ἐν τρισὶ μάλιστα, τοῖς εἶναι δοκοῦσιν αἰρετωτάτοις. οἳ μὲν γὰρ τὴν φρόνησιν μέγιστον εἶναί φασιν ἀγαθόν, οἳ δὲ τὴν ἀρετήν, οἳ δὲ τὴν ἡδονήν. καὶ πρὸς τὴν εὐδαιμονίαν ἔνιοι περὶ τοῦ μεγέθους αὐτῶν διαμφισβητοῦσι, 1214b 1 συμβάλλεσθαι φάσκοντες θάτερον θατέρου μᾶλλον εἰς αὐτήν, οἳ μὲν ὡς οὖσαν μεῖζον ἀγαθὸν τὴν φρόνησιν τῆς ἀρετῆς, οἳ δὲ ταύτης τὴν ἀρετήν, οἳ δʼ ἀμφοτέρων τούτων τὴν ἡδονήν. καὶ τοῖς μὲν ἐκ πάντων δοκεῖ τούτων, τοῖς δʼ 5 ἐκ δυοῖν, τοῖς δʼ ἐν ἑνί τινι τούτων εἶναι τὸ ζῆν εὐδαιμόνως.

[2] περὶ δὴ τούτων ἐπιστήσαντας, ἅπαντα τὸν δυνάμενον ζῆν κατὰ τὴν αὑτοῦ προαίρεσιν θέσθαι τινὰ σκοπὸν τοῦ καλῶς ζῆν, ἤτοι τιμὴν ἢ δόξαν ἢ πλοῦτον ἢ παιδείαν, πρὸς ὃν ἀποβλέπων ποιήσεται πάσας τὰς πράξεις (ὡς τό γε 10 μὴ συντετάχθαι τὸν βίον πρός τι τέλος ἀφροσύνης πολλῆς σημεῖον ἐστίν), μάλιστα δὴ δεῖ πρῶτον ἐν αὑτῷ διορίσασθαι μήτε προπετῶς μήτε ῥαθύμως, ἐν τίνι τῶν ἡμετέρων τὸ ζῆν εὖ, καὶ τίνων ἄνευ τοῖς ἀνθρώποις οὐκ ἐνδέχεται τοῦθʼ ὑπάρχειν. οὐ γὰρ ταὐτόν, ὧν τʼ ἄνευ 15 οὐχ οἷόν τε ὑγιαίνειν, καὶ τὸ ὑγιαίνειν· ὁμοίως δʼ ἔχει τοῦτο καὶ ἐφʼ ἑτέρων πολλῶν, ὥστʼ οὐδὲ τὸ ζῆν καλῶς καὶ ὧν ἄνευ οὐ δυνατὸν ζῆν καλῶς (ἔστι δὲ τῶν τοιούτων τὰ μὲν οὐκ ἴδια τῆς ὑγιείας οὐδὲ τῆς ζωῆς ἀλλὰ κοινὰ πάντων ὡς εἰπεῖν, καὶ τῶν ἕξεων καὶ τῶν πράξεων, οἷον ἄνευ τοῦ 20 ἀναπνεῖν ἢ ἐγρηγορέναι ἢ κινήσεως μετέχειν οὐθὲν ἂν ὑπάρξειεν 21 ἡμῖν οὔτʼ ἀγαθὸν οὔτε κακόν, τὰ δʼ ἴδια μᾶλλον περὶ ἑκάστην φύσιν· ἃ δεῖ μὴ λανθάνειν· οὐ γὰρ ὁμοίως οἰκεῖον πρὸς εὐεξίαν τοῖς εἰρημένοις κρεωφαγία καὶ τῶν περιπάτων οἱ μετὰ δεῖπνον). ἔστι γὰρ ταῦτʼ αἴτια τῆς 25 ἀμφισβητήσεως περὶ τοῦ εὐδαιμονεῖν, τί ἐστι καὶ γίνεται διὰ τίνων· ὧν ἄνευ γὰρ οὐχ οἷόν τε εὐδαιμονεῖν, ἔνιοι μέρη τῆς εὐδαιμονίας εἶναι νομίζουσι.

[3] πάσας μὲν οὖν τὰς δόξας ἐπισκοπεῖν, ὅσας ἔχουσί τινες περὶ αὐτῆς, περίεργον (πολλὰ γὰρ φαίνεται καὶ τοῖς 30 παιδαρίοις καὶ τοῖς κάμνουσι καὶ παραφρονοῦσι, περὶ ὧν ἂν οὐθεὶς νοῦν ἔχων διαπορήσειεν· δέονται γὰρ οὐ λόγων, ἀλλʼ οἳ μὲν ἡλικίας ἐν ᾗ μεταβαλοῦσιν, οἳ δὲ κολάσεως ἰατρικῆς ἢ πολιτικῆς· κόλασις γὰρ ἡ φαρμακεία τῶν πληγῶν οὐκ ἐλάττων ἐστίν), ὁμοίως δὲ ταύταις οὐδὲ τὰς τῶν πολλῶν ἐπισκεπτέον (εἰκῇ γὰρ λέγουσι σχεδὸν περὶ ἁπάντων, 1215a 1 καὶ μάλιστα περὶ ἐπισκεπτέον εὐδαιμονίας· ἄτοπον γὰρ προσφέρειν λόγον τοῖς λόγου μηθὲν δεομένοις, ἀλλὰ πάθους)· ἐπεὶ δʼ εἰσὶν ἀπορίαι περὶ ἑκάστην πραγματείαν οἰκεῖαι, δῆλον ὅτι καὶ περὶ 5 βίου τοῦ κρατίστου καὶ ζωῆς τῆς ἀρίστης εἰσίν. ταύτας οὖν καλῶς ἔχει τὰς δόξας ἐξετάζειν· οἱ γὰρ τῶν ἀμφισβητούντων ἔλεγχοι τῶν ἐναντιουμένων αὐτοῖς λόγων ἀποδείξεις εἰσίν.

ἔτι δὲ πρὸ ἔργου τὸ τὰ τοιαῦτα μὴ λανθάνειν, μάλιστα πρὸς ἃ δεῖ συντείνειν πᾶσαν σκέψιν, ἐκ τίνων ἐνδέχεται 10 μετασχεῖν τοῦ εὖ καὶ καλῶς ζῆν, εἴ τῳ μακαρίως ἐπιφθονώτερον εἰπεῖν, καὶ πρὸς τὴν ἐλπίδα τὴν περὶ ἕκαστα γενομένην ἂν τῶν ἐπιεικῶν. εἰ μὲν γὰρ ἐν τοῖς διὰ τύχην γινομένοις ἢ τοῖς διὰ φύσιν τὸ καλῶς ζῆν ἐστίν, ἀνέλπιστον ἂν εἴη πολλοῖς (οὐ γάρ ἐστι διʼ ἐπιμελείας ἡ κτῆσις οὐδὲ ἐπʼ αὐτοῖς 15 οὐδὲ τῆς αὐτῶν πραγματείας)· εἰ δʼ ἐν τῷ αὐτὸν ποιόν τινα εἶναι καὶ τὰς κατʼ αὐτὸν πράξεις, κοινότερον ἂν εἴη τὸ ἀγαθὸν καὶ θειότερον, κοινότερον μὲν τῷ πλείοσιν ἐνδέχεσθαι μετασχεῖν, θειότερον δὲ τῷ κεῖσθαι τὴν εὐδαιμονίαν τοῖς αὑτοὺς παρασκευάζουσι ποιούς τινας καὶ τὰς πράξεις.

[4] 20 ἔσται δὲ φανερὰ τὰ πλεῖστα τῶν ἀμφισβητουμένων καὶ διαπορουμένων, ἂν καλῶς ὁρισθῇ τί χρὴ νομίζειν εἶναι τὴν εὐδαιμονίαν, πότερον ἐν τῷ ποιόν τινα μόνον εἶναι τὴν ψυχήν, καθάπερ τινὲς ᾠήθησαν τῶν σοφῶν καὶ πρεσβυτέρων, ἢ δεῖ μὲν καὶ ποιόν τινα ὑπάρχειν αὐτόν, μᾶλλον 25 δὲ δεῖ τὰς πράξεις εἶναι ποιὰς τινάς.

διῃρημένων δὲ τῶν βίων, καὶ τῶν μὲν οὐδʼ ἀμφισβητούντων τῆς τοιαύτης εὐημερίας, ἀλλʼ ὡς τῶν ἀναγκαίων χάριν σπουδαζομένων, οἷον τῶν περὶ τὰς τέχνας τὰς φορτικὰς καὶ τῶν περὶ χρηματισμὸν καὶ τὰς βαναύσους (λέγω δὲ φορτικὰς μὲν τὰς 30 πρὸς δόξαν πραγματευομένας μόνον, βαναύσους δὲ τὰς ἑδραίας καὶ μισθαρνικάς, χρηματιστικὰς δὲ τὰς πρὸς ἀγορὰς μὲν καὶ πράσεις καπηλικάς), τῶν δʼ εἰς ἀγωγὴν εὐδαιμονικὴν ταττομένων τριῶν ὄντων, τῶν καὶ πρότερον ῥηθέντων ἀγαθῶν ὡς μεγίστων τοῖς ἀνθρώποις, ἀρετῆς καὶ φρονήσεως καὶ 35 ἡδονῆς, τρεῖς ὁρῶμεν καὶ βίους ὄντας, οὓς οἱ ἐπʼ ἐξουσίας τυγχάνοντες προαιροῦνται ζῆν ἅπαντες, πολιτικὸν φιλόσοφον ἀπολαυστικόν. 1215b 1 τούτων γὰρ ὁ μὲν φιλόσοφος βούλεται περὶ φρόνησιν εἶναι καὶ τὴν θεωρίαν τὴν περὶ τὴν ἀλήθειαν, ὁ δὲ πολιτικὸς περὶ τὰς πράξεις τὰς καλάς (αὗται δʼ εἰσὶν αἱ ἀπὸ τῆς ἀρετῆς), ὁ δʼ ἀπολαυστικὸς περὶ τὰς 5 ἡδονὰς τὰς σωματικάς. διόπερ ἕτερος ἕτερον τὸν εὐδαίμονα προσαγορεύει, καθάπερ ἐλέχθη καὶ πρότερον. Ἀναξαγόρας μὲν ὁ Κλαζομένιος ἐρωτηθεὶς τίς ὁ εὐδαιμονέστατος, "οὐθεὶσ", εἶπεν, "ὧν σὺ νομίζεις· ἀλλʼ ἄτοπος ἄν τίς σοι φανείη"· τοῦτον δʼ ἀπεκρίνατο τὸν τρόπον ἐκεῖνος, ὁρῶν τὸν ἐρόμενον ἀδύνατον 10 ὑπολαμβάνοντα μὴ μέγαν ὄντα καὶ καλὸν ἢ πλούσιον ταύτης τυγχάνειν τῆς προσηγορίας, αὐτὸς δʼ ἴσως ᾤετο τὸν ζῶντα ἀλύπως καὶ καθαρῶς πρὸς τὸ δίκαιον ἤ τινος θεωρίας κοινωνοῦντα θείας, τοῦτον ὡς ἄνθρωπον εἰπεῖν μακάριον εἶναι.

[5] 15 περὶ πολλῶν μὲν οὖν καὶ ἑτέρων οὐ ῥᾴδιον τὸ κρῖναι καλῶς, μάλιστα δὲ περὶ οὗ πᾶσι ῥᾷστον εἶναι δοκεῖ, καὶ παντὸς ἀνδρὸς τὸ γνῶναι, τί τῶν ἐν τῷ ζῆν αἱρετόν, καὶ λαβὼν ἄν τις ἔχοι πλήρη τὴν ἐπιθυμίαν. πολλὰ γάρ ἐστι τοιαῦτα τῶν ἀποβαινόντων, διʼ ἃ προΐενται τὸ ζῆν, οἷον 20 νόσους περιωδυνίας χειμῶνας· ὥστε δῆλον ὅτι κἂν ἐξ ἀρχῆς αἱρετὸν ἦν, εἴ τις αἵρεσιν ἐδίδου, διά γε ταῦτα τὸ μὴ γενέσθαι. πρὸς δὲ τούτοις τίς ὁ βίος, ὃν ζῶσιν ἔτι παῖδες ὄντες; καὶ γὰρ ἐπὶ τοῦτον ἀνακάμψαι πάλιν οὐδεὶς ἂν ὑπομείνειεν εὖ φρονῶν. ἔτι δὲ πολλὰ τῶν τε μηδεμίαν ἐχόντων μὲν 25 ἡδονὴν ἢ λύπην, καὶ τῶν ἐχόντων μὲν ἡδονὴν μὴ καλὴν δέ, τοιαῦτʼ ἐστιν ὥστε τὸ μὴ εἶναι κρεῖττον εἶναι τοῦ ζῆν. ὅλως δʼ εἴ τις ἅπαντα συναγάγοι ὅσα πράττουσι μὲν καὶ πάσχουσιν ἅπαντες, ἑκόντες μέντοι μηθὲν αὐτῶν διὰ τὸ μηδʼ αὐτοῦ χάριν, καὶ προσθείη χρόνου πλῆθος ἀπέραντόν τι, οὐ 30 μᾶλλον ἕνεκʼ ἄν τις τούτων ἕλοιτο ζῆν ἢ μὴ ζῆν. ἀλλὰ μὴν οὐδὲ διὰ τὴν τῆς τροφῆς μόνον ἡδονὴν ἢ τὴν τῶν ἀφροδισίων, ἀφαιρεθεισῶν τῶν ἄλλων ἡδονῶν, ἃς τὸ γινώσκειν ἢ βλέπειν ἢ τῶν ἄλλων τις αἰσθήσεων πορίζει τοῖς ἀνθρώποις, οὐδʼ ἂν εἷς προτιμήσειε τὸ ζῆν, μὴ παντελῶς ὢν 35 ἀνδράποδον. δῆλον γὰρ ὅτι τῷ ταύτην ποιουμένῳ τὴν αἵρεσιν οὐθὲν ἂν διενέγκειε γενέσθαι θηρίον ἢ ἄνθρωπον· ὁ γοῦν ἐν Αἰγύπτῳ βοῦς, 1216a 1 ὃν ὡς Ἆπιν τιμῶσιν, ἐν πλείοσι τῶν τοιούτων ἐξουσιάζει πολλῶν μοναρχῶν. ὁμοίως δὲ οὐδὲ διὰ τὴν τοῦ καθεύδειν ἡδονήν· τί γὰρ διαφέρει καθεύδειν ἀνέγερτον ὕπνον ἀπὸ τῆς πρώτης ἡμέρας μέχρι τῆς τελευταίας ἐτῶν 5 ἀριθμὸν χιλίων ἢ ὁποσωνοῦν, ἢ ζῆν ὄντα φυτόν; τὰ γοῦν φυτὰ τοιαύτης τινὸς ἔοικε μετέχειν ζωῆς, ὥσπερ καὶ τὰ παιδία. καὶ γὰρ ταῦτα κατὰ τὴν πρώτην ἐν τῇ μητρὶ γένεσιν πεφυκότα μὲν διατελεῖ, καθεύδοντα δὲ τὸν πάντα χρόνον. ὥστε φανερὸν ἐκ τῶν τοιούτων ὅτι διαφεύγει 10 σκοπουμένους, τί τὸ εὖ καὶ τί τὸ ἀγαθὸν τὸ ἐν τῷ ζῆν.

τὸν μὲν οὖν Ἀναξαγόραν φασὶν ἀποκρίνασθαι πρός τινα διαποροῦντα τοιαῦτʼ ἄττα καὶ διερωτῶντα τίνος ἕνεκʼ ἄν τις ἕλοιτο γενέσθαι μᾶλλον ἢ μὴ γενέσθαι "τοῦ" φάναι "θεωρῆσαι τὸν οὐρανὸν καὶ τὴν περὶ τὸν ὅλον κόσμον τάξιν". 15 οὗτος μὲν οὖν ἐπιστήμης τινὸς ἕνεκεν τὴν αἵρεσιν ᾤετο τιμίαν εἶναι τοῦ ζῆν· οἱ δὲ Σαρδανάπαλλον μακαρίζοντες ἢ Σμινδυρίδην τὸν Συβαρίτην ἢ τῶν ἄλλων τινὰς τῶν ζώντων τὸν ἀπολαυστικὸν βίον, οὗτοι δὲ πάντες ἐν τῷ χαίρειν φαίνονται τάττειν τὴν εὐδαιμονίαν· ἕτεροι δέ τινες οὔτʼ ἂν 20 φρόνησιν οὐδεμίαν οὔτε τὰς σωματικὰς ἡδονὰς ἕλοιντο μᾶλλον ἢ τὰς πράξεις τὰς ἀπʼ ἀρετῆς. αἱροῦνται γοῦν οὐ μόνον ἔνιοι δόξης χάριν αὐτάς, ἀλλὰ καὶ μὴ μέλλοντες εὐδοκιμήσειν. ἀλλʼ οἱ πολλοὶ τῶν πολιτικῶν οὐκ ἀληθῶς τυγχάνουσι τῆς προσηγορίας· οὐ γάρ εἰσι πολιτικοὶ κατὰ τὴν ἀλήθειαν· ὁ 25 μὲν γὰρ πολιτικὸς τῶν καλῶν ἐστι πράξεων προαιρετικὸς αὐτῶν χάριν, οἱ δὲ πολλοὶ χρημάτων καὶ πλεονεξίας ἕνεκεν ἅπτονται τοῦ ζῆν οὕτως.

ἐκ μὲν οὖν τῶν εἰρημένων φανερὸν ὅτι πάντες ἐπὶ τρεῖς βίους φέρουσι τὴν εὐδαιμονίαν, πολιτικὸν φιλόσοφον ἀπολαυστικόν· 30 τούτων δʼ ἡ μὲν περὶ τὰ σώματα καὶ τὰς ἀπολαύσεις ἡδονή, καὶ τίς καὶ ποία τις γίνεται καὶ διὰ τίνων, οὐκ ἄδηλον, ὥστʼ οὐ τίνες εἰσὶ δεῖ ζητεῖν αὐτάς, ἀλλʼ εἰ συντείνουσί τι πρὸς εὐδαιμονίαν ἢ μή, καὶ πῶς συντείνουσι, καὶ πότερον εἰ δεῖ προσάπτειν τῷ ζῆν 34 καλῶς ἡδονάς τινας, ταύτας δεῖ προσάπτειν, ἢ τούτων μὲν ἄλλον 35 τινὰ τρόπον ἀνάγκη κοινωνεῖν, ἕτεραι δʼ εἰσὶν ἡδοναὶ διʼ ἃς εὐλόγως οἴονται τὸν εὐδαίμονα ζῆν ἡδέως καὶ μὴ μόνον ἀλύπως.

ἀλλὰ περὶ μὲν τούτων ὕστερον ἐπισκεπτέον· περὶ δʼ ἀρετῆς καὶ φρονήσεως πρῶτον θεωρήσωμεν, τήν τε φύσιν αὐτῶν ἑκατέρου τίς ἐστι, καὶ πότερον μόρια ταῦτα τῆς 40 ἀγαθῆς ζωῆς ἐστίν, ἢ αὐτὰ ἢ αἱ πράξεις αἱ ἀπʼ αὐτῶν, 1216b 1 ἐπειδὴ προσάπτουσιν αὐτὰ κἂν εἰ μὴ πάντες εἰς τὴν εὐδαιμονίαν, ἀλλʼ οὖν οἱ λόγου ἄξιοι τῶν ἀνθρώπων πάντες.

Σωκράτης μὲν οὖν ὁ πρεσβύτης ᾤετʼ εἶναι τέλος τὸ γινώσκειν τὴν ἀρετήν, καὶ ἐπεζήτει τί ἐστιν ἡ δικαιοσύνη καὶ τί ἡ 5 ἀνδρεία καὶ ἕκαστον τῶν μορίων αὐτῆς. ἐποίει γὰρ ταῦτʼ εὐλόγως. ἐπιστήμας γὰρ ᾤετʼ εἶναι πάσας τὰς ἀρετάς, ὥσθʼ ἅμα συμβαίνειν εἰδέναι τε τὴν δικαιοσύνην καὶ εἶναι δίκαιον. ἅμα μὲν γὰρ μεμαθήκαμεν τὴν γεωμετρίαν καὶ οἰκοδομίαν καὶ ἐσμὲν οἰκοδόμοι καὶ γεωμέτραι. διόπερ ἐζήτει 10 τί ἐστιν ἀρετή, ἀλλʼ οὐ πῶς γίνεται καὶ ἐκ τίνων. τοῦτο δὲ ἐπὶ μὲν τῶν ἐπιστημῶν συμβαίνει τῶν θεωρητικῶν (οὐθὲν γὰρ ἕτερόν ἐστι τῆς ἀστρολογίας οὐδὲ τῆς περὶ φύσεως ἐπιστήμης οὐδὲ γεωμετρίας πλὴν τὸ γνωρίσαι καὶ θεωρῆσαι τὴν φύσιν τῶν πραγμάτων τῶν ὑποκειμένων ταῖς 15 ἐπιστήμαις· οὐ μὴν ἀλλὰ κατὰ συμβεβηκὸς οὐθὲν κωλύει πρὸς πολλὰ τῶν ἀναγκαίων εἶναι χρησίμους αὐτὰς ἡμῖν)· τῶν δὲ ποιητικῶν ἐπιστημῶν ἕτερον τὸ τέλος τῆς ἐπιστήμης καὶ γνώσεως, οἷον ὑγίεια μὲν ἰατρικῆς, εὐνομία δὲ ἤ τι τοιοῦθʼ ἕτερον τῆς πολιτικῆς. καλὸν μὲν οὖν καὶ τὸ γνωρίζειν 20 ἕκαστον τῶν καλῶν· οὐ μὴν ἀλλά γε περὶ ἀρετῆς οὐ τὸ εἰδέναι τιμιώτατον τί ἐστίν, ἀλλὰ τὸ γινώσκειν ἐκ τίνων ἐστίν. οὐ γὰρ εἰδέναι βουλόμεθα τί ἐστιν ἀνδρεία, ἀλλʼ εἶναι ἀνδρεῖοι, οὐδέ τί ἐστι δικαιοσύνη, ἀλλʼ εἶναι δίκαιοι, καθάπερ καὶ ὑγιαίνειν μᾶλλον ἢ γινώσκειν τί ἐστι τὸ ὑγιαίνειν καὶ εὖ 25 ἔχειν τὴν ἕξιν μᾶλλον ἢ γινώσκειν τί ἐστι τὸ εὖ ἔχειν.

[6] πειρατέον δὲ περὶ πάντων τούτων ζητεῖν τὴν πίστιν διὰ τῶν λόγων, μαρτυρίοις καὶ παραδείγμασι χρώμενον τοῖς φαινομένοις. κράτιστον μὲν γὰρ πάντας ἀνθρώπους φαίνεσθαι συνομολογοῦντας τοῖς ῥηθησομένοις, εἰ δὲ μή, τρόπον 30 γέ τινα πάντας, ὅπερ μεταβιβαζόμενοι ποιήσουσιν· ἔχει γὰρ ἕκαστος οἰκεῖόν τι πρὸς τὴν ἀλήθειαν, ἐξ ὧν ἀναγκαῖον δεικνύναι πως περὶ αὐτῶν· ἐκ γὰρ τῶν ἀληθῶς μὲν λεγομένων οὐ σαφῶς δέ, προϊοῦσιν ἔσται καὶ τὸ σαφῶς, μεταλαμβάνουσιν ἀεὶ τὰ γνωριμώτερα τῶν εἰωθότων λέγεσθαι 35 συγκεχυμένως. διαφέρουσι δʼ οἱ λόγοι περὶ ἑκάστην μέθοδον, οἵ τε φιλοσόφως λεγόμενοι καὶ μὴ φιλοσόφως. διόπερ καὶ τῶν πολιτικῶν οὐ χρὴ νομίζειν περίεργον εἶναι τὴν τοιαύτην θεωρίαν, διʼ ἧς οὐ μόνον τὸ τί φανερόν, ἀλλὰ καὶ τὸ διὰ τί. φιλόσοφον γὰρ τὸ τοιοῦτον περὶ ἑκάστην μέθοδον. 40 δεῖται μέντοι τοῦτο πολλῆς εὐλαβείας. 1217a 1 εἰσὶ γάρ τινες οἳ διὰ τὸ δοκεῖν φιλοσόφου εἶναι τὸ μηθὲν εἰκῇ λέγειν ἀλλὰ μετὰ λόγου, πολλάκις λανθάνουσι λέγοντες ἀλλοτρίους λόγους τῆς πραγματείας καὶ κενούς. τοῦτο δὲ ποιοῦσιν ὁτὲ μὲν διʼ ἄγνοιαν, ὁτὲ δὲ διʼ ἀλαζονείαν, ὑφʼ ὧν ἁλίσκεσθαι 5 συμβαίνει καὶ τοὺς ἐμπείρους καὶ δυναμένους πράττειν ὑπὸ τούτων τῶν μήτʼ ἐχόντων μήτε δυναμένων διάνοιαν ἀρχιτεκτονικὴν ἢ πρακτικήν. πάσχουσι δὲ τοῦτο διʼ ἀπαιδευσίαν· ἀπαιδευσία γάρ ἐστι περὶ ἕκαστον πρᾶγμα τὸ μὴ δύνασθαι κρίνειν τούς τʼ οἰκείους λόγους τοῦ πράγματος καὶ τοὺς 10 ἀλλοτρίους. καλῶς δʼ ἔχει καὶ τὸ χωρὶς κρίνειν τὸν τῆς αἰτίας λόγον καὶ τὸ δεικνύμενον, διά τε τὸ ῥηθὲν ἀρτίως, ὅτι προσέχειν οὐ δεῖ πάντα τοῖς διὰ τῶν λόγων, ἀλλὰ πολλάκις μᾶλλον τοῖς φαινομένοις (νῦν δʼ ὁπότʼ ἂν λύειν μὴ ἔχωσιν, ἀναγκάζονται πιστεύειν τοῖς εἰρημένοις), καὶ διότι πολλάκις 15 τὸ μὲν ὑπὸ τοῦ λόγου δεδεῖχθαι δοκοῦν ἀληθὲς μὲν ἐστίν, οὐ μέντοι διὰ ταύτην τὴν αἰτίαν διʼ ἥν φησιν ὁ λόγος. ἔστι γὰρ διὰ ψεύδους ἀληθὲς δεῖξαι· δῆλον δʼ ἐκ τῶν ἀναλυτικῶν.

[7] πεπροοιμιασμένων δὲ καὶ τούτων, λέγωμεν ἀρξάμενοι πρῶτον ἀπὸ τῶν πρώτων, ὥσπερ εἴρηται, οὐ σαφῶς 20 λεγομένων, ζητοῦντες ἐπὶ τὸ σαφῶς εὑρεῖν τί ἐστιν ἡ εὐδαιμονία. ὁμολογεῖται δὴ μέγιστον εἶναι καὶ ἄριστον τοῦτο τῶν ἀγαθῶν τῶν ἀνθρωπίνων. ἀνθρώπινον δὲ λέγομεν, ὅτι τάχʼ ἂν εἴη καὶ βελτίονός τινος ἄλλου τῶν ὄντων εὐδαιμονία, οἷον θεοῦ. τῶν μὲν γὰρ ἄλλων ζῴων, ὅσα χείρω τὴν 25 φύσιν τῶν ἀνθρώπων ἐστίν, οὐθὲν κοινωνεῖ ταύτης τῆς προσηγορίας· οὐ γάρ ἐστιν εὐδαίμων ἵππος οὐδʼ ὄρνις οὐδʼ ἰχθὺς οὐδʼ ἄλλο τῶν ὄντων οὐθέν, ὃ μὴ κατὰ τὴν ἐπωνυμίαν ἐν τῇ φύσει μετέχει θείου τινός, ἀλλὰ κατʼ ἄλλην τινὰ τῶν ἀγαθῶν μετοχὴν τὸ μὲν βέλτιον ζῇ τὸ δὲ χεῖρον αὐτῶν.

30 ἀλλʼ ὅτι τοῦτον ἔχει τὸν τρόπον, ὕστερον ἐπισκεπτέον· νῦν δὲ λέγομεν ὅτι τῶν ἀγαθῶν τὰ μέν ἐστιν ἀνθρώπῳ πρακτὰ τὰ δʼ οὐ πρακτά. τοῦτο δὲ λέγομεν οὕτως, διότι ἔνια τῶν ὄντων οὐθὲν μετέχει κινήσεως, ὥστʼ οὐδὲ τῶν ἀγαθῶν· καὶ ταῦτʼ ἴσως ἄριστα τὴν φύσιν ἐστίν. ἔνια δὲ πρακτὰ μέν, ἀλλὰ 35 πρακτὰ κρείττοσιν ἡμῶν. ἐπειδὴ δὲ διχῶς λέγεται τὸ πρακτόν (καὶ γὰρ ὧν ἕνεκα πράττομεν καὶ ἃ τούτων ἕνεκα μετέχει πράξεως, οἷον καὶ τὴν ὑγίειαν καὶ τὸν πλοῦτον τίθεμεν τῶν πρακτῶν, καὶ τὰ τούτων πραττόμενα χάριν, τά θʼ ὑγιεινὰ καὶ τὰ χρηματιστικά), δῆλον ὅτι καὶ τὴν 40 εὐδαιμονίαν τῶν ἀνθρώπῳ πρακτῶν ἄριστον θετέον.

[8] 1217b 1 σκεπτέον τοίνυν τί τὸ ἄριστον, καὶ λέγεται ποσαχῶς. ἐν τρισὶ δὴ μάλιστα φαίνεται δόξαις εἶναι τοῦτο. φασὶ γὰρ ἄριστον μὲν εἶναι πάντων αὐτὸ τὸ ἀγαθόν, αὐτὸ δʼ εἶναι τὸ ἀγαθὸν ᾧ ὑπάρχει τό τε πρώτῳ εἶναι τῶν ἀγαθῶν καὶ 5 τὸ αἰτίῳ τῇ παρουσίᾳ τοῖς ἄλλοις τοῦ ἀγαθὰ εἶναι. ταῦτα δʼ ὑπάρχειν ἀμφότερα τῇ ἰδέᾳ τοῦ ἀγαθοῦ. λέγω δὲ ἀμφότερα τό τε πρῶτον τῶν ἀγαθῶν καὶ τὸ τοῖς ἄλλοις αἴτιον ἀγαθοῖς τῇ παρουσίᾳ τοῦ ἀγαθοῖς εἶναι. μάλιστά τε γὰρ τἀγαθὸν λέγεσθαι κατʼ ἐκείνης ἀληθῶς (κατὰ μετοχὴν 10 γὰρ καὶ ὁμοιότητα τἆλλα ἀγαθὰ ἐκείνης εἶναι), καὶ πρῶτον τῶν ἀγαθῶν· ἀναιρουμένου γὰρ τοῦ μετεχομένου ἀναιρεῖσθαι καὶ τὰ μετέχοντα τῆς ἰδέας, ἃ λέγεται τῷ μετέχειν ἐκείνης, τὸ δὲ πρῶτον τοῦτον ἔχειν τὸν τρόπον πρὸς τὸ ὕστερον. ὥστʼ εἶναι αὐτὸ τὸ ἀγαθὸν τὴν ἰδέαν τοῦ ἀγαθοῦ· καὶ γὰρ 15 χωριστὴν εἶναι τῶν μετεχόντων, ὥσπερ καὶ τὰς ἄλλας ἰδέας.

ἔστι μὲν οὖν τὸ διασκοπεῖν περὶ ταύτης τῆς δόξης ἑτέρας τε διατριβῆς καὶ τὰ πολλὰ λογικωτέρας ἐξ ἀνάγκης (οἱ γὰρ ἅμα ἀναιρετικοί τε καὶ κοινοὶ λόγοι κατʼ οὐδεμίαν εἰσὶν ἄλλην ἐπιστήμην)· εἰ δὲ δεῖ συντόμως εἰπεῖν περὶ 20 αὐτῶν, λέγομεν ὅτι πρῶτον μὲν τὸ εἶναι ἰδέαν μὴ μόνον ἀγαθοῦ ἀλλὰ καὶ ἄλλου ὁτουοῦν λέγεται λογικῶς καὶ κενῶς. ἐπέσκεπται δὲ πολλοῖς περὶ αὐτοῦ τρόποις καὶ ἐν τοῖς ἐξωτερικοῖς λόγοις καὶ ἐν τοῖς κατὰ φιλοσοφίαν. ἔπειτʼ εἰ καὶ ὅτι μάλιστʼ εἰσὶν αἱ ἰδέαι καὶ ἀγαθοῦ ἰδέα, μή ποτʼ οὐδὲ 25 χρήσιμος πρὸς ζωὴν ἀγαθὴν οὐδὲ πρὸς τὰς πράξεις.

πολλαχῶς γὰρ λέγεται καὶ ἰσαχῶς τῷ ὄντι τὸ ἀγαθόν. τό τε γὰρ ὄν, ὥσπερ ἐν ἄλλοις διῄρηται, σημαίνει τὸ μὲν τί ἐστί, τὸ δὲ ποιόν, τὸ δὲ ποσόν, τὸ δὲ πότε, καὶ πρὸς τούτοις τὸ μὲν ἐν τῷ κινεῖσθαι τὸ δὲ ἐν τῷ κινεῖν, καὶ τὸ 30 ἀγαθὸν ἐν ἑκάστῃ τῶν πτώσεών ἐστι τούτων, ἐν οὐσίᾳ μὲν ὁ νοῦς καὶ ὁ θεός, ἐν δὲ τῷ ποιῷ τὸ δίκαιον, ἐν δὲ τῷ ποσῷ τὸ μέτριον, ἐν δὲ τῷ πότε ὁ καιρός, τὸ δὲ διδάσκον καὶ τὸ διδασκόμενον περὶ κίνησιν. ὥσπερ οὖν οὐδὲ τὸ ὂν ἕν τί ἐστι περὶ τὰ εἰρημένα, οὕτως οὐδὲ τὸ ἀγαθόν, οὐδὲ ἐπιστήμη 35 ἐστὶ μία οὔτε τοῦ ὄντος οὔτε τοῦ ἀγαθοῦ. ἀλλʼ οὐδὲ τὰ ὁμοιοσχημόνως λεγόμενα ἀγαθὰ μιᾶς ἐστι θεωρῆσαι, οἷον τὸν καιρὸν ἢ τὸ μέτριον, ἀλλʼ ἑτέρα ἕτερον καιρὸν θεωρεῖ καὶ ἑτέρα ἕτερον μέτριον, οἷον περὶ τροφὴν μὲν τὸν καιρὸν καὶ τὸ μέτριον ἰατρικὴ καὶ γυμναστική, περὶ δὲ τὰς πολεμικὰς 40 πράξεις στρατηγία, καὶ οὕτως ἑτέρα περὶ ἑτέραν πρᾶξιν, ὥστε σχολῇ αὐτό γε τὸ ἀγαθὸν θεωρῆσαι μιᾶς.

1218a 1 ἔτι ἐν ὅσοις ὑπάρχει τὸ πρότερον καὶ ὕστερον, οὐκ ἔστι κοινόν τι παρὰ ταῦτα, καὶ τοῦτο χωριστόν. εἴη γὰρ ἄν τι τοῦ πρώτου πρότερον· πρότερον γὰρ τὸ κοινὸν καὶ χωριστὸν διὰ τὸ 5 ἀναιρουμένου τοῦ κοινοῦ ἀναιρεῖσθαι τὸ πρῶτον. οἷον εἰ τὸ διπλάσιον πρῶτον τῶν πολλαπλασίων, οὐκ ἐνδέχεται τὸ πολλαπλάσιον τὸ κοινῇ κατηγορούμενον εἶναι χωριστόν· ἔσται γὰρ τοῦ διπλασίου πρότερον. εἰ συμβαίνει τὸ κοινὸν εἶναι τὴν ἰδέαν, οἷον εἰ χωριστὸν ποιήσειέ τις τὸ κοινόν. εἰ γάρ ἐστι 10 δικαιοσύνη ἀγαθόν, καὶ ἀνδρεία. ἔστι τοίνυν, φασίν, αὐτό τι ἀγαθόν. τὸ οὖν αὐτὸ πρόσκειται πρὸς τὸν λόγον τὸν κοινόν. τοῦτο δὲ τί ἂν εἴη πλὴν ὅτι ἀίδιον καὶ χωριστόν; ἀλλʼ οὐθὲν μᾶλλον λευκὸν τὸ πολλὰς ἡμέρας λευκὸν τοῦ μίαν ἡμέραν· ὥστʼ οὐδὲ τὸ ἀγαθὸν μᾶλλον ἀγαθὸν τῷ ἀίδιον εἶναι· οὐδὲ δὴ τὸ κοινὸν 15 ἀγαθὸν ταὐτὸ τῇ ἰδέᾳ· πᾶσι γὰρ ὑπάρχει τὸ κοινόν.

ἀνάπαλιν δὲ καὶ δεικτέον ἢ ὡς νῦν δεικνύουσι τὸ ἀγαθὸν αὐτό. νῦν μὲν γὰρ ἐκ τῶν ἀνομολογουμένων ἔχειν τὸ ἀγαθόν, ἐξ ἐκείνων τὰ ὁμολογούμενα εἶναι ἀγαθὰ δεικνύουσιν, ἐξ ἀριθμῶν, ὅτι ἡ δικαιοσύνη καὶ ἡ ὑγίεια ἀγαθόν· τάξεις γὰρ καὶ ἀριθμοί, ὡς τοῖς ἀριθμοῖς 20 καὶ ταῖς μονάσιν ἀγαθὸν ὑπάρχον διὰ τὸ εἶναι τὸ ἓν αὐτὸ ἀγαθόν. δεῖ δʼ ἐκ τῶν ὁμολογουμένων, οἷον ὑγιείας ἰσχύος σωφροσύνης, ὅτι καὶ ἐν τοῖς ἀκινήτοις μᾶλλον τὸ καλόν. πάντα γὰρ τάδε τάξις καὶ ἠρεμία· εἰ ἄρα, ἐκεῖνα μᾶλλον· ἐκείνοις γὰρ ὑπάρχει ταῦτα μᾶλλον.—παράβολος δὲ 25 καὶ ἡ ἀπόδειξις ὅτι τὸ ἓν αὐτὸ τὸ ἀγαθόν, ὅτι οἱ ἀριθμοὶ ἐφίενται· οὔτε γὰρ ὡς ἐφίενται λέγονται φανερῶς, ἀλλὰ λίαν ἁπλῶς τοῦτο φασί, καὶ ὄρεξιν εἶναι πῶς ἄν τις ὑπολάβοι ἐν οἷς ζωὴ μὴ ὑπάρχει; δεῖ δὲ περὶ τούτου πραγματευθῆται, καὶ μὴ ἀξιοῦν μηθὲν ἀλόγως, ἃ καὶ μετὰ λόγου 30 πιστεῦσαι οὐ ῥᾴδιον.—τό τε φάναι πάντα τὰ ὄντα ἐφίεσθαι ἑνός τινος ἀγαθοῦ οὐκ ἀληθές· ἕκαστον γὰρ ἰδίου ἀγαθοῦ ὀρέγεται, ὀφθαλμὸς ὄψεως, σῶμα ὑγιείας, οὕτως ἄλλο ἄλλου.

ὅτι μὲν οὖν οὐκ ἔστιν αὐτό τι ἀγαθόν, ἔχει ἀπορίας τοιαύτας, καὶ ὅτι οὐ χρήσιμον τῇ πολιτικῇ, ἀλλʼ ἴδιόν τι 35 ἀγαθόν, ὥσπερ καὶ ταῖς ἄλλαις, οἷον γυμναστικῇ εὐεξία ἔτι καὶ τὸ ἐν τῷ λόγῳ γεγραμμένον· ἢ γὰρ οὐδεμιᾷ χρήσιμον αὐτὸ τὸ τοῦ ἀγαθοῦ εἶδος ἢ πάσαις ὁμοίως· ἔτι οὐ πρακτόν· ὁμοίως δʼ οὐδὲ τὸ κοινὸν ἀγαθὸν οὔτε αὐτὸ ἀγαθόν ἐστι 1218b 1 (καὶ γὰρ ἂν μικρῷ ὑπάρξαι ἀγαθῷ) οὔτε πρακτόν. οὐ γὰρ ὅπως ὑπάρξει τὸ ὁτῳοῦν ὑπάρχον ἡ ἰατρικὴ πραγματεύεται, ἀλλʼ ὅπως ὑγίεια. ὁμοίως δὲ καὶ τῶν ἄλλων τεχνῶν ἑκάστη. ἀλλὰ πολλαχῶς τὸ ἀγαθόν, καὶ ἔστι τι αὐτοῦ καλόν, 5 καὶ τὸ μὲν πρακτὸν τὸ δʼ οὐ πρακτόν. πρακτὸν δὲ τὸ τοιοῦτον ἀγαθόν, τὸ οὗ ἕνεκα. οὐκ ἔστι δὲ τὸ ἐν τοῖς ἀκινήτοις.

φανερὸν ὅτι οὔτε ἡ ἰδέα τἀγαθοῦ τὸ ζητούμενον αὐτὸ τὸ ἀγαθὸν ἐστίν, οὔτε τὸ κοινόν (τὸ μὲν γὰρ ἀκίνητον καὶ οὐ πρακτόν, τὸ δὲ κινητὸν μὲν ἀλλʼ οὐ πρακτόν)· τὸ δʼ οὗ 10 ἕνεκα ὡς τέλος ἄριστον καὶ αἴτιον τῶν ὑφʼ αὑτὸ καὶ πρῶτον πάντων. ὥστε τοῦτʼ ἂν εἴη αὐτὸ τὸ ἀγαθὸν τὸ τέλος τῶν ἀνθρώπῳ πρακτῶν. τοῦτο δʼ ἐστὶ τὸ ὑπὸ τὴν κυρίαν πασῶν. αὕτη δʼ ἐστὶ πολιτικὴ καὶ οἰκονομικὴ καὶ φρόνησις. διαφέρουσι γὰρ αὗται αἱ ἕξεις πρὸς τὰς 15 ἄλλας τῷ τοιαῦται εἶναι· πρὸς δʼ ἀλλήλας εἴ τι διαφέρουσιν, ὕστερον λεκτέον. ὅτι δʼ αἴτιον τὸ τέλος τοῖς ὑφʼ αὑτό, δηλοῖ ἡ διδασκαλία. ὁρισάμενοι γὰρ τὸ τέλος τἆλλα δεικνύουσιν, ὅτι ἕκαστον αὐτῶν ἀγαθόν· αἴτιον γὰρ τὸ οὗ ἕνεκα. οἷον ἐπειδὴ τὸ ὑγιαίνειν τοδί, ἀνάγκη τόδε εἶναι 20 τὸ συμφέρον πρὸς αὐτήν· τὸ δʼ ὑγιεινὸν τῆς ὑγιείας αἴτιον ὡς κινῆσαν, καὶ τότε τοῦ εἶναι ἀλλʼ οὐ τοῦ ἀγαθὸν εἶναι τὴν ὑγίειαν. ἔτι οὐδὲ δείκνυσιν οὐθεὶς ὅτι ἀγαθὸν ἡ ὑγίεια, ἂν μὴ σοφιστὴς ᾖ καὶ μὴ ἰατρός (οὗτοι γὰρ τοῖς ἀλλοτρίοις λόγοις σοφίζονται), ὥσπερ οὐδʼ ἄλλην ἀρχὴν οὐδεμίαν.

25 τὸ δʼ ὡς τέλος ἀγαθὸν ἀνθρώπῳ καὶ τὸ ἄριστον τῶν πρακτῶν, σκεπτέον ποσαχῶς τὸ ἄριστον πάντων, ἐπειδὴ τοῦτο ἄριστον, μετὰ ταῦτα ἄλλην λαβοῦσιν ἀρχήν.

Notes on the current edition

Eudemian Ethics

1. Theognis (255 f. with slight variation, quoted also in Aristot. Nic. Eth. 1099a 27 .

2. Or Righteousness ; the term includes more than justice.

3. Or Well-being ; the Greek word is entirely noncommittal and does not necessarily denote a state of feeling, consciousness of welfare.

4. The Greek term here still retains the general sense that it has in Plato. In the Nicomachean Ethics it is limited to Practical Wisdom, prudentia, prudence, as distinct from θεωρία, sapientia, speculative wisdom.

5. It must always be remembered that the Greek term is less limited in meaning than virtue, and may denote excellence in any department, not only moral goodness.

6. Cf. Aristot. Nic. Eth. 1094a 22, 1095a 22-26.

7. In the Mss. this clause comes before the preceding one, for instance, eating meat . . . mentioned.

8. Cf. Aristot. Nic. Eth. 1095a 28-30, b 19ff.

9. Cf. Aristot. Nic. Eth. 1095b 19 .

10. The words translated happiness and the opinions of the wise are conjectural insertions in the Greek.

11. The word ψυχή, usually rendered soul, has no term exactly corresponding to it in English, as it denotes the whole vitality of a living creature, with the unconscious factors of nutrition and growth as well as conscious feelings or emotions and thoughts.

12. See Aristot. Eud. Eth. 1214a 30-b 5 .

13. Perhaps the Greek should be emended to give those who happen to be in power.

14. i.e. active citizenship: statesmanship is too lofty a term.

15. The physical philosopher, 500-428 B.C., born at Clazomenae in Ionia , taught at Athens .

16. i.e. the man who displays the virtues of Temperance, Justice and Wisdom (the fourth cardinal virtue, Courage, is omitted), enhanced by pleasure or freedom from pain. This passage illustrates how Aristotle prepared the way for the hedonism of Epicurus.

17. Cf. Soph. O.C. 1225 μὴ φῦναι τὸν ἅπαντα νικᾷ λόγον.

18. See Aristot. Eud. Eth. 1215b 6 n.

19. A mythical king of Assyria, proverbial for luxury, cf. Aristot. Nic. Eth. 1295b 22 .

20. Greek colony in S. Italy. For Smindyrides, who travelled with 1000 slaves in attendance, see Hdt. 6.127 , Athenaeus 5 p. 273 .

21. The Greek word is specially associated with sensual pleasures.

22. The promised discussion does not occur, but see Aristot. Nic. Eth. 1153b 7-25 .

23. See Aristot. Eud. Eth. 1214a 33 n.; but practical wisdom is specially implied here.

24. A younger Socrates was a pupil of Plato.

25. The Greek term primarily denotes biology, rather than physics in the modern sense (with which contrast the modern limitation of the term physiology, and of physic in the sense of medicine); accordingly it does not here include astronomy.

26. Or perhaps led on step by step.

27. i.e. practical men often think that any string of arguments constitutes philosophy, though the arguers may be mere charlatans.

28. 1 above.

29. i.e. a proposition that logically follows from premisses that are false may be a a true one: see Aristot. Anal. Pr. 53b 26ff. , Aristot. Anal. Post. 88a 20ff. Aristotle’s simplest example is the syllogism A man is a stone, but a stone is an animal, therefore a man is an animal.

30. Aristot. Eud. Eth. 1216b 32ff.

31. This promise is not kept.

32. Ἰδέα is here used in its Platonic sense, as a synonym for εἶδος, class-form, to denote the permanent immaterial reality that underlies any group of things classed together in virtue of possessing a common quality. An ἰδέα is perceptible only by the mind, but the word does not denote the content of a mental perception, as does the derivative idea in ordinary English.

33. The use of this phrase by Aristotle elsewhere seems to show that it denotes doctrines, recorded in books or familiar in debate, that were not peculiar to the Peripatetic school.

34. i.e. categories. The last two specified are elsewhere designated κινεῖν and κινεῖσθαι, Action and Passion.

35. The words rendered the good is . . . eternal are a conjectural insertion.

36. This sentence reads like a mere note. The reference seems to be to Aristot. Eud. Eth. 1217b 16-1218a 32 , especially Aristot. Eud. Eth. 1217a 19-25 .

37. See Aristot. Nic. Eth. 1141b 21-1142a 11

38. This clause and the last clause of the sentence render words that look like an interpolation patched into the text from the opening sentence of Book 2.

Aristotle Eudemian Ethics 1

Harris Rackham (Translator)

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