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‘Again anger is more readily excited against those who are dear to us, than against those who are not; because we think we are naturally entitled to expect from them kind treatment rather than the reverse’ ( μὴ εὖ). Comp. Polit. IV (VII) 7, 1328 a 1, σημεῖον δέ: πρὸς γὰρ τοὺς συνήθεις καὶ φίλους θυμὸς αἴρεται μᾶλλον πρὸς τοὺς ἀγνῶτας, ὀλιγωρεῖσθαι νομίσας. διὸ καὶ Ἀρχίλοχος κ.τ.λ. Aristotle adduces this as a proof that (in the Platonic psychological division) the seat of φιλία, love, is the θυμός or τὸ θυμοειδές, the passionate element of the human composition, in which all the noble, generous impulses, zeal, enthusiasm, righteous indignation, resentment, courage, and with them anger, reside. Aristotle is here criticising Plato's scheme, while he recognises its general validity, who assigns (Tim.) φιλία to the belly, with the other ἐπιθυμίαι. A few lines further on the author adds, τοῦτο δὲ μᾶλλον ἔτι πρὸς τοὺς συνήθεις πάσχουσιν, ὅπερ εἴρηται πρότερον, ἂν ἀδικεῖσθαι νομίσωσιν καὶ τοῦτο συμβαίνει κατὰ λόγον: παρ᾽ οἷς γὰρ ὀφείλεσθαι δεῖν τὴν εὐεργεσίαν ὑπολαμβάνουσι, πρὸς τῷ βλάβει καὶ ταύτης ἀποστερεῖσθαι νομίζουσιν. ὅθεν εἴρηταιχαλεποὶ γὰρ πόλεμοι ἀδελφῶν”, (this line is more correctly given by Plutarch, de Frat. Amor. 480 D, χαλεποὶ πόλεμοι γὰρ ἀδελφῶν, ὡς Εὐριπίδης εἴρηκεν, Dind. Eur. Fr. Inc. 57: it is in fact a paroemiac verse, the proper vehicle for ‘proverbs’), καὶοἵ τοι περὰ στέρξαντες, οἱ δὲ καὶ περὰ μισοῦσιν.”

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