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Browsing named entities in Aristotle, Nicomachean Ethics (ed. H. Rackham). You can also browse the collection for Athens (Greece) or search for Athens (Greece) in all documents.

Your search returned 11 results in 10 document sections:

Aristotle, Nicomachean Ethics (ed. H. Rackham), Book 8, chapter 10 (search)
onarch is not a kingProbably the text should read ‘a king is not a king at all unless—’ if he does not possess independent resources, and is not better supplied with goods of every kind than his subjects; but a ruler so situated lacks nothing, and therefore will not study his own interests but those of his subjects. （A king who is not independent of his subjects will be merely a sort of titular king.Literally, ‘a king elected by lot,’ like the annual archon at Athens, who had the title of king, but retained only certain religious functions from the primitive monarchy.） Tyranny is the exact opposite in this respect, for the tyrant pursues his own good. The inferiority of Tyranny among the perversions is more evident than that of Timocracy among the constitutions, for the opposite of the best must be the worst. When a change of constitution takes place, Kingship passes into Tyranny, because Tyranny is the bad form of m
Aristotle, Nicomachean Ethics (ed. H. Rackham), Book 5, chapter 11 (search)
e commits injustice. But he who kills himself in a fit of passion, voluntarily does an injury （against the right principlei.e., the principle of retaliation.） which the law does not allow. Therefore the suicide commits injustice; but against whom? It seems to be against the state rather than against himself; for he suffers voluntarily, and nobody suffers injustice voluntarily. This is why the state exacts a penalty; suicide is punished by certain marks of dishonor,At Athens a suicide's hand was buried apart from the body; Aeschin. 3.244. as being an offense against the state. （2） Moreover, it is not possible to act unjustly towards oneself in the sense in which a man is unjust who is a doer of injustice only and not universally wicked. （This case is distinct from the former, because Injustice in one sense is a special form of wickedness, like Cowardice, and does not imply universal wickedness; hence it is necessary further
Aristotle, Nicomachean Ethics (ed. H. Rackham), Book 3, chapter 2 (search)
Also we may wish for what cannot be secured by our own agency, for instance, that a particular actorGreek dramas were produced in competitions （and it is noteworthy that in the Old Comedy at Athens the play itself dramatized a contest or debate）. or athlete may win; but no one chooses what does not rest with himself, but only what he thinks can be attained by his own a
Aristotle, Nicomachean Ethics (ed. H. Rackham), Book 4, chapter 2 (search)
Next it would seem proper to discuss Magnificence,megalopre/peia denotes Munificence of a magnificent kind, the spending of money on a grand scale from the motive of public spirit. In discussing it Aristotle is thinking especially of the lh|tourgi/ai or public services discharged at Athens, and in other Greek cities, by wealthy individuals; such as the refitting of a naval trireme, the equipment of a dramatic chorus, and the defraying of the cost of a qewri/a or delegation representing the State at one of the great Hellenic festivals. The word literally means ‘great conspicuousness’ or splendor, but in eliciting its connotation Aristotle brings in another meaning of the verb pre/pein, viz. ‘to be fitting,’ and takes the noun to signify ‘suitability on a great scale’; and also he feels that the element ‘great’ denotes grandeur as well as mere magnitude. for this also appears to be a virtue concerned with wealth.
Aristotle, Nicomachean Ethics (ed. H. Rackham), Book 4, chapter 3 (search)
ncorrect recollection of Hom. Il. 1.393 ff., Hom. Il. 1.503 f.; there Achilles says that his mother has often reminded Zeus how she rescued him when the other gods wished to put him in chains; and Thetis goes to Zeus and reminds him of her services in general terms. not specify her services to Zeus; nor did the Spartans treating with the AtheniansThe reference is uncertain. recall the occasions when Sparta had aided Athens, but those on which Athens had aided Sparta. ncorrect recollection of Hom. Il. 1.393 ff., Hom. Il. 1.503 f.; there Achilles says that his mother has often reminded Zeus how she rescued him when the other gods wished to put him in chains; and Thetis goes to Zeus and reminds him of her services in general terms. not specify her services to Zeus; nor did the Spartans treating with the AtheniansThe reference is uncertain. recall the occasions when Sparta had aided Athens, but those on which Athens had aided Sparta.
Aristotle, Nicomachean Ethics (ed. H. Rackham), Book 9, chapter 3 (search)
When therefore a man has made a mistake, and has fancied that he was loved for his character, without there having been anything in his friend's behavior to warrant the assumption, he has only himself to blame. But when he has been deceived by his friend's pretence, there is ground for complaint against the deceiver: in fact he is a worse malefactor than those who counterfeit the coinage,At Athens the penalty for coining was death. inasmuch as his offence touches something more precious than money.
Aristotle, Nicomachean Ethics (ed. H. Rackham), Book 8, chapter 5 (search)
more characteristic of friends than that they seek each other's society: poor men desire their friends' assistance, and even the most prosperous wish for their companionship （indeed they are the last people to adopt the life of a recluse）; but it is impossible for men to spend their time together unless they give each other pleasure, or have common tastes. The latter seems to be the bond between the members of a comradeship.The e(tairei=ai, or Comradeships, at Athens were associations of men of the same age and social standing. In the fifth century they had a political character, and were oligarchical in tendency, but in Aristotle's day they seem to have been no more than social clubs, whose members were united by personal regard, and were felt to have claims on each other's resources. See chaps. 9.2, 11.5, 12.4, 6; 9.2.1, 3, 9; Bk. 10.6. Friendship between good men then is the truest friendship, as has been said s
Aristotle, Nicomachean Ethics (ed. H. Rackham), Book 4, chapter 7 (search)
ying this form of insincerity is not gain but dislike of ostentation. These alsoJust as boastfulness is chiefly shown in pretending to qualities of value. mostly disown qualities held in high esteem, as Socrates used to do. Those who disclaim merely trifling or obvious distinctions are called affected humbugs, and are decidedly contemptible; and sometimes such mock humility seems to be really boastfulness, like the dress of the Spartans,Aristotle regards the cheapness and simplicity of the Spartans' dress as an affectation; or perhaps the reference is to ‘Laconizers’ at Athens who affected Spartan manners. for extreme negligence in dress, as well as excessive attention to it, has a touch of ostentation. But a moderate use of self-depreciation in matters not too commonplace and obvious has a not ungraceful air. The boaster seems to be the opposite of the sincere man, because Boastfulness is worse than Self-depreciat
Aristotle, Nicomachean Ethics (ed. H. Rackham), Book 1, chapter 8 (search)
is the pleasantest—, for the best activities possess them all; and it is the best activities, or one activity which is the best of all, in which according to our definition happiness consists. Nevertheless it is manifest that happiness also requires external goods in addition, as we said; for it is impossible, or at least not easy, to play a noble part unless furnished with the necessary equipment.It was one of the public duties of rich citizens at Athens to equip the chorus and actors of a drama at their own expense. One so doing was called xorhgo/s （chorus-leader, as no doubt originally he was）, and the dresses, etc., he supplied, xorhgi/a. The latter term is frequently used by Aristotle to denote the material equipment of life, and has almost or quite ceased to be felt as a metaphor. For many noble actions require instruments for their performance, in the shape of friends or wealth or political power; also <
Aristotle, Nicomachean Ethics (ed. H. Rackham), Book 10, chapter 9 (search)
totle's Politics, excepting Book 1; ‘a review,’ etc., is Book 2, ‘then,’ etc., Books 3-4, ‘what is the best constitution,’ etc., Books 7 and 8. will begin then by attempting a review of any pronouncements of value contributed by our predecessors in this or that branch of the subject; and then on the basis of our collection of constitutionsAristotle compiled, or caused to be compiled, descriptions of the constitutions of 158 Greek states: of these the Constitution of Athens alone survives. we will consider what institutions are preservative and what destructive of states in general, and of the different forms of constitution in particular, and what are the reasons which cause some states to be well governed and others the contrary. For after studying these questions we shall perhaps be in a better position to discern what is the best constitution absolutely, and what are the best regulations, laws, and customs for any given f