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Also, Justice is that quality in virtue of which a man is said to be disposed to do by deliberate choice that which is just, and, when distributing things between himself and another, or between two others, not to give too much to himself and too little to his neighbor of what is desirable, and too little to himself and too much to his neighbor of what is harmful, but to each what is proportionately equal; and similarly when he is distributing between two other persons. [18] Injustice on the contrary is similarly related to that which is unjust, which is a disproportionate excess or deficiency of something beneficial or harmful. Hence Injustice is excess and defect, in the sense that it results in excess and defect: namely, in the offender's own case, an excess of anything that is generally speaking beneficial and a deficiency of anything harmful, and in the case of others,1 though the result as a whole is the same, the deviation from proportion may be in either direction as the case may be.

Of the injustice done, the smaller part is the suffering and the larger part the doing of injustice. [19]

So much may be said about the nature of Justice and Injustice, and of the Just and the Unjust regarded universally.2 6. But seeing that a man may commit injustice without actually being unjust, what is it that distinguishes those unjust acts the commission of which renders a man actually unjust under one of the various forms of injustice, for example, a thief or an adulterer or a brigand? Or shall we rather say that the distinction does not lie in the quality of the act?

1 That is, when A distributes unjustly not between himself and B but between B and C, the result for either B or C may be either excess or defect, either too large a share or too small of something beneficial (and either too small a share or too large of something harmful).

2 6.1-2 are an irrelevant fragment which Jackson would insert in 8.8 after βλαβή; 6.3 he would transpose to the beginning of chap. 10; 6.4 continues the end of chap. 5.

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