By Aristotle, Terence Irwin
Building at the strengths of the 1st variation, the second one version of the Irwin Nicomachean Ethics incorporates a revised translation (with little editorial intervention), extended notes (including a precis of the argument of every chapter), an multiplied creation, and a revised glossary.
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Extra info for Nicomachean
Sample text
How to attain the mean Our discussion has sufficiently established (1) that moral virtue is a mean and in what sense it is a mean; (2) that it is a mean between two vices, one of which is marked by excess and the other by deficiency; and (3) that it is a mean in the sense that it aims at the median in the emotions and in actions. That is why it is a hard task to be good; in every case it is a task to find the median: for instance, not everyone can find the middle of a circle, but only a man who has the proper knowledge.
However, we do not blame a man for slightly deviating from the course of goodness, whether he strays toward excess or toward deficiency, but we do blame him if his deviation is great and cannot pass unnoticed. It is not easy to determine by a formula at what point and for how great a divergence a man deserves blame; but this difficulty is, after all, true of all objects of sense perception: determinations of this kind depend upon particular circumstances, and the decision rests with our {moral) sense.
The second reason is found in ourselves: the more we are naturally attracted to anything, the more opposed to the median does this thing appear to be. For example, since we are naturally more attracted to pleasure we incline more easily to self-indulgence than to a disciplined kind of life. We describe as more opposed to the mean those things toward which our tendency is stronger; and for that reason the excess, self-indulgence, is more opposed to self-control than is its corresponding deficiency.