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δικαίωμα] is used here and in c. 13 §§ 1, 3, as the opposite to ἀδίκημα, in the sense of ‘an act of justice’. So Eth. Nic. V 10, 1135 a 8, διαφέρει δὲ τὸ ἀδίκημα καὶ τὸ ἄδικον καὶ τὸ δικαίωμα καὶ τὸ δίκαιον: ἄδικον μὲν γάρ ἐστι τῇ φύσει τάξει: (i. q. νόμῳ, natural or of human institution.) τὸ δ᾽ αὐτὸ δὲ τοῦτο ὅταν πραχθῇ ἀδίκημά ἐστι, πρὶν δὲ πραχθῆναι οὔπω, ἀλλ̓ ἄδικον. ὁμοίως δὲ καὶ δικαίωμα. καλεῖται δὲ μᾶλλον δικαιοπράγημα τὸ κοινόν, δικαίωμα δὲ τὸ ἐπαρνόρθωμα τοῦ ἀδικήματος: where in the first clause it is used in its ordinary acceptation as ‘a just act’,=δικαιοπράγημα, and contrasted with ἀδίκημα, and afterwards distinguished from it in the more correct sense of ‘a rectification of an act of injustice’. It is in this signification that Plato employs it, Legg. IX 8, 864 E, τῶν δὲ ἄλλων δικαιωμάτων ἀφείσθω, ‘all other penalties’, which are as it were ‘amendments of a wrong or injustice’. In Thuc. I 41 init. it stands for ‘just claims’, ‘rechtsgründe’, Poppo; rechtsanspruch’, Heitz, l. c. In Arist. de Caelo, I 10, 1, it has a sense either derived from that rectification or amendment, an ἐπανόρθωμα of a wrong view or argument, μᾶλλον ἂν εἴη πιστὰ τὰ μέλλοντα λεχθήσεσθαι προακηκοόσι τὰ τῶν ἀμφισβητούντων λόγων δικαιώματα: or rather, as in Thucydides, it denotes a justification or just claim, meaning what the conflicting arguments have each of them to say for themselves. δικαίωμα ‘actio iuris, exsecutio iuris, iustificatio, ex qua (per arbitrum) status iustus qui erat violatus restituitur: nam δικαιοῦν est facere ut quid sit δίκαιον’. Fritsche ad Eth. Eudem. Δ 10, 1135 a 13 (p. 109) q. v., Heitz, Verl. Schrift. Arist. p. 253.

οἷον] ‘for example’, one of several, is used here, as constantly elsewhere, loosely and carelessly, by Aristotle, in the place of τοῦτ᾽ ἐστί, id est, videlicet, as a more explanatory repetition.

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