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The mutual rights of parents
and children are not the same as those between brothers; the obligations of members of a
comradeship not the same as those of fellow-citizens; and similarly with the other forms
of friendship.
[3]
Injustice therefore also is differently
constituted in each of these relationships: wrong is increasingly serious in proportion as
it is done to a nearer friend. For example, it is more shocking to defraud a comrade of
money than a fellow-citizen; or to refuse aid to a brother than to do so to a stranger; or
to strike one's father than to strike anybody else. Similarly it is natural that the
claims of justice also should increase with the nearness of the friendship, since
friendship and justice exist between the same persons and are co-extensive in range.
[4]
But all associations are parts as it were of the association of the State. Travellers for
instance associate together for some advantage, namely to procure some of their necessary
supplies. But the political association too, it is believed, was originally formed, and
continues to be maintained, for the advantage of its members: the aim of lawgivers is the
good of the community, and justice is sometimes defined as that which is to the common
advantage.
[5]
Thus the other associations aim at some
particular advantage; for example sailors combine to seek the profits of seafaring in the
way of trade or the like, comrades in arms the gains of warfare, their aim being either
plunder, or victory over the enemy or the capture of a city1; and similarly the members of a
tribe or parish2
[And some associations appear to be formed for the sake of pleasure,
1 Literally ‘plunder or victory or a city’; the last words may refer either to colonists or exiles who obtain a new abode by conquest, or to civil war; but the expression is improbable, and perhaps should be emended to ‘or to defend the city.’
2 The bracketed sentences, as Cook Wilson points out, look like an interpolated fragment of a parallel version.