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‘And those who don't assume an artificial character in their intercourse with us’; (who are open, sincere, frank, straightforward: this is the social or conversational virtue of ἀλήθεια, Eth. Nic. IV 13, the mean between ἀλαζονεία and εἰρωνεία. δὲ μέσος αὐθέκαστός τις ὢν ἀληθευτικὸς καὶ τῷ βίῳ καὶ τῷ λόγῳ, τὰ ὑπάρχοντα ὁμολογῶν εἶναι περὶ αὑτόν, καὶ οὔτε μείζω οὔτε ἐλάττω. 1127 a 24. The εἴρων of the Ethics, the self-depreciator—like Socrates—who affects humility, is here πλαττόμενος of the example); ‘and such are those who are always talking about their own weaknesses and failings’.

πλάττειν, properly said of a sculptor, who moulds a clay model, is extended to moulding or fashioning in general, and hence to any artificial production; artificiose fingere: and so here. It is hence applied to the training of the body, σώματα πλάττοντες, Plat. Phaedo 82 D (Heindorf ad loc.), Tim. 88 C, and of the mind, Rep. II 377 C, καὶ πλάττειν τὰς ψυχὰς αὐτῶν πολὺ μᾶλλον τὰ σώματα ταῖς χερσίν. Ib. V 466 A, of a society; VI 509 D, of general education; Gorg. 483 A, of moral training.

‘For it has been already said that in the company of friends we are not ashamed of any little violation of conventional propriety (§ 23): consequently, if one who is ashamed is no friend, one who is not ashamed in such cases is likely to be a friend’.

‘And those who are not formidable to us, and in whose society we feel confidence; for no one loves one of whom he is afraid’. I Ep. St John iv 18, “There is no fear in love; but perfect love casteth out fear; because fear hath torment. He that feareth is not made perfect in love,” gives the reverse; no one can fear one whom he perfectly loves1.

1 A striking contrast in the point of view between the Philosopher illustrating a rhetorical topic, and the Christian Apostle illustrating the love of God.

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