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M. Tullius Cicero, Orations, for Quintius, Sextus Roscius, Quintus Roscius, against Quintus Caecilius, and against Verres (ed. C. D. Yonge) 202 0 Browse Search
Thucydides, The Peloponnesian War 138 0 Browse Search
Diodorus Siculus, Library 124 0 Browse Search
Polybius, Histories 124 0 Browse Search
Pausanias, Description of Greece 52 0 Browse Search
Plato, Letters 44 0 Browse Search
Strabo, Geography 40 0 Browse Search
Aristotle, Politics 34 0 Browse Search
Herodotus, The Histories (ed. A. D. Godley) 26 0 Browse Search
T. Maccius Plautus, Menaechmi, or The Twin Brothers (ed. Henry Thomas Riley) 16 0 Browse Search
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Browsing named entities in Aristotle, Eudemian Ethics. You can also browse the collection for Syracuse (Italy) or search for Syracuse (Italy) in all documents.

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Aristotle, Eudemian Ethics, Book 7, section 1239a (search)
nt, as one can be loved without knowing it, but one cannot love without knowing it. Loving depends, more than being loved, on the actual feeling, whereas being loved corresponds with the nature of the object. A sign of this is that a friend, if both things were not possible, would choose to know the other person rather than to be known by him, as for example women do when they allow others to adopt their children, and Andromache in the tragedy of Antiphon.This poet lived at Syracuse at the court of Dionysus the elder (who came into power 406 B.C.). He is said to have written tragedies in collaboration with the tyrant; and he was sentenced by him to death by flogging (Aristot. Rhet. 1384a 9). Indeed the wish to be known seems to be selfish, and its motive a desire to receive and not to confer some benefit, whereas to wish to know a person is for the sake of conferring benefit and bestowing affection.
Aristotle, Eudemian Ethics, Book 7, section 1243b (search)
. The king associated with the harpist as pleasant and the harpist with the king as useful; but the king, when the time came for him to pay, made out that he was himself of the pleasant sort, and said that just as the harpist had given him pleasure by his singing, so he had given the harpist pleasure by his promises to him.The story (also told in Aristot. Nic. Eth. 1164a 16) is related by Plut. De Alexandri fortuna 2.1, of the tyrant Dionysius of Syracuse. Nevertheless here too it is clear how we must decide: here too we must measure by one standard, but by a ratio, not a number. For we must measure by proportion, as also the civic partnership is measured. For how is a shoemaker to be partner with a farmer unless their products are equalized by proportion? Therefore the measure for partnerships not directly reciprocal is proportion—for example if one party complains that he has given wisdom and the other s