Chapter VIII
Now then that we have said enough in our sketchy kind of way on these subjects; I mean, on the Virtues, and also on Friendship and Pleasure; are we to suppose that our original purpose is completed? Must we not rather acknowledge, what is commonly said, that in matters of moral action mere Speculation and Knowledge is not the real End but rather Practice: and if so, then neither in respect of Virtue is Knowledge enough; we must further strive to have and exert it, and take whatever other means there are of becoming good.
Now if talking and writing were of themselves sufficient to make men good, they would justly, as Theognis observes have reaped numerous and great rewards, and the thing to do would be to provide them: but in point of fact, while they plainly have the power to guide and stimulate the generous among the young and to base upon true virtuous principle any noble and truly high-minded disposition, they as plainly are powerless to guide the mass of men to Virtue and goodness; because it is not their nature to be amenable to a sense of shame but only to fear; nor to abstain from what is low and mean because it is disgraceful to do it but because of the punishment attached to it: in fact, as they live at the beck and call of passion, they pursue their own proper pleasures and the means of securing them, and they avoid the contrary pains; but as for what is noble and truly pleasurable they have not an idea of it, inasmuch as they have never tasted of it.
Men such as these then what mere words can transform? No, indeed! it is either actually impossible, or a task of no mean difficulty, to alter by words what has been of old taken into men’s very dispositions: and, it may be, it is a ground for contentment if with all the means and appliances for goodness in our hands we can attain to Virtue.
The formation of a virtuous character some ascribe to Nature, some to Custom, and some to Teaching. Now Nature’s part, be it what it may, obviously does not rest with us, but belongs to those who in the truest sense are fortunate, by reason of certain divine agency,
Then, as for Words and Precept, they, it is to be feared, will not avail with all; but it may be necessary for the mind of the disciple to have been previously prepared for liking and disliking as he ought; just as the soil must, to nourish the seed sown. For he that lives in obedience to passion cannot hear any advice that would dissuade him, nor, if he heard, understand: now him that is thus how can one reform? in fact, generally, passion is not thought to yield to Reason but to brute force. So then there must be, to begin with, a kind of affinity to Virtue in the disposition; which must cleave to what is honourable and loath what is disgraceful. But to get right guidance towards Virtue from the earliest youth is not easy unless one is brought up under laws of such kind; because living with self-mastery and endurance is not pleasant to the mass of men, and specially not to the young. For this reason the food, and manner of living generally, ought to be the subject of legal regulation, because things when become habitual will not be disagreeable.
Yet perhaps it is not sufficient that men while young should get right food and tendance, but, inasmuch as they will have to practise and become accustomed to certain things even after they have attained to man’s estate, we shall want laws on these points as well, and, in fine, respecting one’s whole life, since the mass of men are amenable to compulsion rather than Reason, and to punishment rather than to a sense of honour.
And therefore some men hold that while lawgivers should employ the sense of honour to exhort and guide men to Virtue, under the notion that they will then obey who have been well trained in habits; they should impose chastisement and penalties on those who disobey and are of less promising nature; and the incurable expel entirely: because the good man and he who lives under a sense of honour will be obedient to reason; and the baser sort, who grasp at pleasure, will be kept in check, like beasts of burthen by pain. Therefore also they say that the pains should be such as are most contrary to the pleasures which are liked.
As has been said already, he who is to be good must have been brought up and habituated well, and then live accordingly under good institutions, and never do what is low and mean, either against or with his will. Now these objects can be attained only by men living in accordance with some guiding Intellect and right order, with power to back them.
As for the Paternal Rule, it possesses neither strength nor compulsory power, nor in fact does the Rule of any one man, unless he is a king or some one in like case: but the Law has power to compel, since it is a declaration emanating from Practical Wisdom and Intellect. And people feel enmity towards their fellow-men who oppose their impulses, however rightly they may do so: the Law, on the contrary, is not the object of hatred, though enforcing right rules.
The Lacedæmonian is nearly the only State in which the framer of the Constitution has made any provision, it would seem, respecting the food and manner of living of the people: in most States these points are entirely neglected, and each man lives just as he likes, ruling his wife and children Cyclops-Fashion.
Of course, the best thing would be that there should be a right Public System and that we should be able to carry it out: but, since as a public matter those points are neglected, the duty would seem to devolve upon each individual to contribute to the cause of Virtue with his own children and friends, or at least to make this his aim and purpose: and this, it would seem, from what has been said, he will be best able to do by making a Legislator of himself: since all public systems, it is plain, are formed by the instrumentality of laws and those are good which are formed by that of good laws: whether they are written or unwritten, whether they are applied to the training of one or many, will not, it seems, make any difference, just as it does not in music, gymnastics, or any other such accomplishments, which are gained by practice.
For just as in Communities laws and customs prevail, so too in families the express commands of the Head, and customs also: and even more in the latter, because of blood-relationship and the benefits conferred: for there you have, to begin with, people who have affection and are naturally obedient to the authority which controls them.
Then, furthermore, Private training has advantages over Public, as in the case of the healing art: for instance, as a general rule, a man who is in a fever should keep quiet, and starve; but in a particular case, perhaps, this may not hold good; or, to take a different illustration, the boxer will not use the same way of fighting with all antagonists.
It would seem then that the individual will be most exactly attended to under Private care, because so each will be more likely to obtain what is expedient for him. Of course, whether in the art of healing, or gymnastics, or any other, a man will treat individual cases the better for being acquainted with general rules; as, “that so and so is good for all, or for men in such and such cases:” because general maxims are not only said to be but are the object-matter of sciences: still this is no reason against the possibility of a man’s taking excellent care of some one case, though he possesses no scientific knowledge but from experience is exactly acquainted with what happens in each point; just as some people are thought to doctor themselves best though they would be wholly unable to administer relief to others. Yet it may seem to be necessary nevertheless, for one who wishes to become a real artist and well acquainted with the theory of his profession, to have recourse to general principles and ascertain all their capacities: for we have already stated that these are the object-matter of sciences.
If then it appears that we may become good through the instrumentality of laws, of course whoso wishes to make men better by a system of care and training must try to make a Legislator of himself; for to treat skilfully just any one who may be put before you is not what any ordinary person can do, but, if any one, he who has knowledge; as in the healing art, and all others which involve careful practice and skill.
Will not then our next business be to enquire from what sources, or how one may acquire this faculty of Legislation; or shall we say, that, as in similar cases, Statesmen are the people to learn from, since this faculty was thought to be a part of the Social Science? Must we not admit that the Political Science plainly does not stand on a similar footing to that of other sciences and faculties? I mean, that while in all other cases those who impart the faculties and themselves exert them are identical (physicians and painters for instance) matters of Statesmanship the Sophists profess to teach, but not one of them practises it, that being left to those actually engaged in it: and these might really very well be thought to do it by some singular knack and by mere practice rather than by any intellectual process: for they neither write nor speak on these matters (though it might be more to their credit than composing speeches for the courts or the assembly), nor again have they made Statesmen of their own sons or their friends.
One can hardly suppose but that they would have done so if they could, seeing that they could have bequeathed no more precious legacy to their communities, nor would they have preferred, for themselves or their dearest friends, the possession of any faculty rather than this.
Practice, however, seems to contribute no little to its acquisition; merely breathing the atmosphere of politics would never have made Statesmen of them, and therefore we may conclude that they who would acquire a knowledge of Statesmanship must have in addition practice.
But of the Sophists they who profess to teach it are plainly a long way off from doing so: in fact, they have no knowledge at all of its nature and objects; if they had, they would never have put it on the same footing with Rhetoric or even on a lower: neither would they have conceived it to be “an easy matter to legislate by simply collecting such laws as are famous because of course one could select the best,” as though the selection were not a matter of skill, and the judging aright a very great matter, as in Music: for they alone, who have practical knowledge of a thing, can judge the performances rightly or understand with what means and in what way they are accomplished, and what harmonises with what: the unlearned must be content with being able to discover whether the result is good or bad, as in painting.
Now laws may be called the performances or tangible results of Political Science; how then can a man acquire from these the faculty of Legislation, or choose the best? we do not see men made physicians by compilations: and yet in these treatises men endeavour to give not only the cases but also how they may be cured, and the proper treatment in each case, dividing the various bodily habits. Well, these are thought to be useful to professional men, but to the unprofessional useless. In like manner it may be that collections of laws and Constitutions would be exceedingly useful to such as are able to speculate on them, and judge what is well, and what ill, and what kind of things fit in with what others: but they who without this qualification should go through such matters cannot have right judgment, unless they have it by instinct, though they may become more intelligent in such matters.
Since then those who have preceded us have left uninvestigated the subject of Legislation, it will be better perhaps for us to investigate it ourselves, and, in fact, the whole subject of Polity, that thus what we may call Human Philosophy may be completed as far as in us lies.
First then, let us endeavour to get whatever fragments of good there may be in the statements of our predecessors, next, from the Polities we have collected, ascertain what kind of things preserve or destroy Communities, and what, particular Constitutions; and the cause why some are well and others ill managed, for after such enquiry, we shall be the better able to take a concentrated view as to what kind of Constitution is best, what kind of regulations are best for each, and what laws and customs.
Notes
Book I
The major premisses may be stored up in the mind as rules of action, and this is what is commonly meant by having principles good or bad.
Utere tuo judicio nihil enim impedio.
| [Greek: | |||||
| to peras | to | apeiron | | | to | euthu |
| to perisson | to | artion | | | to | phos |
| to en | to | plethos | | | to | tetragonon |
| to dexion | to | aristeron | | | to | aeremoun |
| to arren | to | thelu | | | to | agathon |
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Notes
1 For this term, as here employed, our language contains no equivalent expression except an inconvenient paraphrase.
There are three senses which it bears in this treatise: the first (in which it is here employed) is its strict etymological signfication “The science of Society,” and this includes everything which can bear at all upon the well-being of Man in his social capacity, “Quicquid agunt homines nostri est farrago libelli.” It is in this view that it is fairly denominated most commanding and inclusive.
The second sense (in which it occurs next, just below) is “Moral Philosophy.” Aristotle explains the term in this sense in the Rhetoric (1 2) [Greek: hae peri ta aethae pragmateia aen dikaion esti prosagoreuen politikaen]. He has principally in view in this treatise the moral training of the Individual, the branch of the Science of Society which we call Ethics Proper, bearing the same relation to the larger Science as the hewing and squaring of the stones to the building of the Temple, or the drill of the Recruit to the manoeuvres of the field. Greek Philosophy viewed men principally as constituent parts of a [Greek: polis], considering this function to be the real End of each, and this state as that in which the Individual attained his highest and most complete development.
The third sense is “The detail of Civil Government,” which Aristotle expressly states (vi. 8) was the most common acceptation of the term.
2 Matters of which a man is to judge either belong to some definite art or science, or they do not. In the former case he is the best judge who has thorough acquaintance with that art or science, in the latter, the man whose powers have been developed and matured by education. A lame horse one would show to a farmer, not to the best and wisest man of one’s acquaintance; to the latter, one would apply in a difficult case of conduct.
Experience answers to the first, a state of self-control to the latter.
3 In the last chapter of the third book of this treatise it is said of the fool, that his desire of pleasure is not only insatiable, but indiscriminate in its objects, πανταχόθεν.
4 Ἀρχὴ is a word used in this treatise in various significations. The primary one is “beginning or first cause,” and this runs through all its various uses.
“Rule,” and sometimes “Rulers,” are denoted by this term the initiative being a property of Rule.
“Principle” is a very usual signification of it, and in fact the most characteristic of the Ethics. The word Principle means “starting-point.” Every action has two beginnings, that of Resolve οὗ ἕνεκα, and that of Action (ὅθεν ἡ κινήσις). I desire praise of men this then is the beginning of Resolve. Having considered how it is to be attained, I resolve upon some course and this Resolve is the beginning of Action.
The beginnings of Resolve, Ἀρχὶ or Motives, when formally stated, are the major premisses of what Aristotle calls the συλλογίσμοι τῶν πρακτῶν, i.e. the reasoning into which actions may be analysed.
Thus we say that the desire of human praise was the motive of the Pharisees, or the principle on which they acted.
Their practical syllogism then would stand thus:
Whatever gains human praise is to be done;
Public praying and almsgiving gave human praise:
[ergo] Public praying and almsgiving are to be done.
5 The difficulty of this passage consists in determining the signification of the terms [Greek: gnorima aemin] and [Greek: gnorima aplos]
I have translated them without reference to their use elsewhere, as denoting respectively what is and what may be known. All truth is [Greek: gnorimon aplos], but that alone [Greek: aemin] which we individually realise, therefore those principles alone are [Greek: gnorima aemin] which we have received as true. From this appears immediately the necessity of good training as preparatory to the study of Moral Philosophy for good training in habits will either work principles into our nature, or make us capable of accepting them as soon as they are put before us; which no mere intellectual training can do. The child who has been used to obey his parents may never have heard the fifth Commandment but it is in the very texture of his nature, and the first time he hears it he will recognise it as morally true and right the principle is in his case a fact, the reason for which he is as little inclined to ask as any one would be able to prove its truth if he should ask.
But these terms are employed elsewhere (Analytica Post I cap. 11. sect. 10) to denote respectively particulars and universals The latter are so denominated, because principles or laws must be supposed to have existed before the instances of their operation. Justice must have existed before just actions, Redness before red things, but since what we meet with are the concrete instances (from which we gather the principles and laws), the particulars are said to be [Greek: gnorimotera aemin]
Adopting this signification gives greater unity to the whole passage, which will then stand thus. The question being whether we are to assume principles, or obtain them by an analysis of facts, Aristotle says, “We must begin of course with what is known but then this term denotes either particulars or universals perhaps we then must begin with particulars and hence the necessity of a previous good training in habits, etc. (which of course is beginning with particular facts), for a fact is a starting point, and if this be sufficiently clear, there will be no want of the reason for the fact in addition”
The objection to this method of translation is, that [Greek: archai] occurs immediately afterwards in the sense of “principles.”
6 Or “prove themselves good,” as in the Prior Analytics, ii 25, [Greek: apanta pisteuomen k.t l] but the other rendering is supported by a passage in Book VIII. chap. ix. [Greek: oi d’ upo ton epieikon kai eidoton oregomenoi timaes bebaiosai ten oikeian doxan ephientai peri auton chairousi de oti eisin agathoi, pisteuontes te ton legonton krisei]
7 [Greek: thesis] meant originally some paradoxical statement by any philosopher of name enough to venture on one, but had come to mean any dialectical question. Topics, I. chap. ix.
8 A lost work, supposed to have been so called, because containing miscellaneous questions.
9 It is only quite at the close of the treatise that Aristotle refers to this, and allows that [Greek: theoria] constitutes the highest happiness because it is the exercise of the highest faculty in man the reason of thus deferring the statement being that till the lower, that is the moral, nature has been reduced to perfect order, [Greek: theoria] cannot have place, though, had it been held out from the first, men would have been for making the experiment at once, without the trouble of self-discipline.
10 Or, as some think, “many theories have been founded on them.”
11 The ἰδέα is the archetype, the εἶδος the concrete embodying the resemblance of it; hence Aristotle alludes to the theory under both names, and this is the reason for retaining the Greek terms.
12 The list ran thus—
13 Plato’s sister’s son.
14 This is the capital defect in Aristotle’s eyes, who being eminently practical, could not like a theory which not only did not necessarily lead to action, but had a tendency to discourage it by enabling unreal men to talk finely. If true, the theory is merely a way of stating facts, and leads to no action.
15 i.e. the identification of Happiness with the Chief Good.
16 i.e. without the capability of addition.
17 And then Happiness would at once be shown not to be the Chief Good. It is a contradiction in terms to speak of adding to the Chief Good. See Book X. chap. 11. [Greek: delon os oud allo ouden tagathon an eiae o meta tenos ton kath’ auto agathon airetoteron ginetai.]
18 Compare Bishop Butler’s account of “Human Nature as a System” in the Preface to his Sermons.
19 i.e. as working or as quiescent.
20 The mere translation of this term would convey no idea of its meaning, I have therefore retained the Greek term. It is afterwards explained to include space of time and external appliances requisite for the full development of Man’s energies; here the time only is alluded to.
21 This principle is more fully stated, with illustrations, in the Topics, I. chap. ix.
22 Either that of the bodily senses, or that of the moral senses. “Fire burns,” is an instance of the former, “Treason is odious,” of the latter.
23 I have thought it worthwhile to vary the interpretation of this word, because though “habitus” may be equivalent to all the senses of [Greek: exis], “habit” is not, at least according to our colloquial usage we commonly denote by “habit” a state formed by habituation.
24 Another and perhaps more obvious method of rendering this passage is to apply [Greek: kalon kagathon] to things, and let them depend grammatically on [Greek: epaeboli]. It is to be remembered, however, that [Greek: kalos kagathos] bore a special and well-known meaning also the comparison is in the text more complete, and the point of the passage seems more completely brought out.
25 “Goodness always implies the love of itself, an affection to goodness.” (Bishop Butler, Sermon xiii ) Aristotle describes pleasure in the Tenth Book of this Treatise as the result of any faculty of perception meeting with the corresponding object, vicious pleasure being as truly pleasure as the most refined and exalted. If Goodness then implies the love of itself, the percipient will always have its object present, and pleasure continually result.
26 In spite of theory, we know as a matter of fact that external circumstances are necessary to complete the idea of Happiness not that Happiness is capable of addition, but that when we assert it to be identical with virtuous action we must understand that it is to have a fair field; in fact, the other side of [Greek: bios teleios].
27 It is remarkable how Aristotle here again shelves what he considers an unpractical question. If Happiness were really a direct gift from Heaven, independently of human conduct, all motive to self-discipline and moral improvement would vanish He shows therefore that it is no depreciation of the value of Happiness to suppose it to come partly at least from ourselves, and he then goes on with other reasons why we should think with him.
28 This term is important, what has been maimed was once perfect; he does not contemplate as possible the case of a man being born incapable of virtue, and so of happiness.
29 [Greek] Plato. Phædon. xlvi.
30 But why give materials and instruments, if there is no work to do?
31 The supposed pair of ancestors.
32 Solon says, “Call no man happy till he is dead.” He must mean either, The man when dead is happy (a), or, The man when dead may be said to have been happy (b). If the former, does he mean positive happiness (a)? or only freedom from unhappiness (β)? We cannot allow (a), Men’s opinions disallow (β), We revert now to the consideration of (b).
33 The difficulty was raised by the clashing of a notion commonly held, and a fact universally experienced. Most people conceive that Happiness should be abiding, every one knows that fortune is changeable. It is the notion which supports the definition, because we have therein based Happiness on the most abiding cause.
34 I have taken τούτον αὐτῶν to refer to ἐπιστημῶν, against Magirus and the Paraphrase of Andronicus Rhodius. I would refer to Aristotle’s account of θεωρία in the Tenth Book, chap. vii. where he expressly says of the working of νοῦς or pure intelect, that it is “most continuous.”
35 The term seems to be employed advisedly. The Choragus, of course, dressed his actors for their parts; not according to their fancies or his own.
Hooker has (E. P. v. ixxvi. 5) a passage which seems to be an admirable paraphrase on this.
“Again, that the measure of our outward prosperity be taken by proportion with that which every man’s estate in this present life requireth. External abilities are instruments of action. It contenteth wise artificers to have their instruments proportionable to their work, rather fit for use than huge and goodly to please the eye. Seeing then the actions of a servant do not need that which may be necessary for men of calling and place in the world, neither men of inferior condition many things which greater personages can hardly want; surely they are blessed in worldly respects who have wherewith to perform what their station and place asketh, though they have no more.”
36 Always bearing in mind that man “never continueth in one stay.”
37 The meaning is this: personal fortunes, we have said, must be in certain weight and number to affect our own happiness, this will be true, of course, of those which are reflected on us from our friends: and these are the only ones to which the dead are supposed to be liable? add then the difference of sensibility which it is fair to presume, and there is a very small residuum of joy or sorrow.
38 This is meant for an exhaustive division of goods, which are either so in esse or in posse.
If in esse, they are either above praise, or subjects of praise. Those in posse, here called faculties, are good only when rightly used. Thus Rhetoric is a faculty which may be used to promote justice or abused to support villainy. Money in like way.
39 The doubt is, whether [Greek] or [Greek] is the subject of the sentence. It is translated as above, not merely with reference to the sense of this passage, but on a comparison with a similar one in Book X. chap 8. [Greek].
40 Eudoxus, a philosopher holding the doctrine afterwards adopted by Epicurus respecting pleasure, but (as Aristotle testifies in the Tenth Book) of irreproachable character.
41 See the Rhetoric, Book I. chap ix.
42 The unseen is at least as real as the seen.
43 The terms are borrowed from the Seventh Book and are here used in their strict philosophical meaning. The [Greek: enkrates] is he who has bad or unruly appetites, but whose reason is strong enough to keep them under. The [Greek: akrates] is he whose appetites constantly prevail over his reason and previous good resolutions.
By the law of habits the former is constantly approximating to a state in which the appetites are wholly quelled. This state is called [Greek: sophrosyne], and the man in it [Greek: sophron]. By the same law the remonstrances of reason in the latter grow fainter and fainter till they are silenced for ever. This state is called [Greek: akolasia], and the man in it [Greek: akolastos].
44 This is untranslateable. As the Greek phrase, [Greek: echein logon tinos], really denotes substituting that person’s [Greek: logos] for one’s own, so the Irrational nature in a man of self-control or perfected self-mastery substitutes the orders of Reason for its own impulses. The other phrase means the actual possession of mathematical truths as part of the mental furniture, i.e. knowing them.
45 [Greek: xin] may be taken as opposed to [Greek: energeian], and the meaning will be, to show a difference between Moral and Intellectual Excellences, that men are commended for merely having the latter, but only for exerting and using the former.