Chapter 5

Term 1

The Drunk Man

If a man is drunk when he commits murder his punishnment is doubled.

The drunk man may seem daring because of their drunkenness, but they are not brave.

Term 2

Election

Choice seems to be proper to virtue.

Choice certainly seems to be free.

Children and brutes do not have choice.

Choice is distinct from anger, sensual desire, wish, and opinion.

The irrational do not have choice.

Sensual desire is opposed to choice.

Choice does not of itself entail sorrow or delight.

Choice is distinct from anger, since it seems that what is done by anger is not done by choice.

Choice is not the same as wishing, although seems near it.

Choice does not include what is impossible, such that if someone were to say he chose the impossible, he would seem foolish.

Choice regards means to an end. If we desire health, we choose those things which will make us healthy.

Generally, choice seems to regard what is in our power.

Choice is distinct from opinion.

Choices are either good or bad.

We make some choice to accept or reject a certain other sort of thing, but in that we are not expressing an opinion. We can, however, opine about what this choice brings about.

Choice regards things we clearly know well to be good. Opinion, rather, regards things about which we know little.

Choice is voluntary and deliberate, since choice must be accompnaied by reason and intellect.

Choice is a desire from counsel about things in our power.

Term 3

Choosing

By choosing good or evil things, we likewise are good or bad.

Term 4

To Choose

Choosing the best thing seems to be distinct from having an opinion, but it can happen that someone has an opinion of what is best but does not choose it.

Term 5

An Object of Choice

A matter firstly is judged by counsel, and then it becomes an object of choice. This is because everyone cease to ask how he should act, and after taking counsel, he can again deliberate with himself on the matter.

For something to be an object of our choice, it is something we desire, something counseled, and something within our power.

Term 6

Sickness

Sickness and poverty are not things to fear for the man who is wise.

Term 7

The Self-Depreciator

The self-depreciator is he who does not give himself credit for great things or he who downplays them.

Self-depreciators are those who downplay themselves and appear to be gracious, they do not ascrible to themselves any renown, as Socrates did.

Term 8

The Equal

The equal is the middlepoint between excess which is too much and the deficit which is too little.

Equal is said with respect either to something or to us, that it is neither too much nor too little, but this amount is not one and the same for all things, and he explains this.

For something to be equal, there must be at least two points of comparison, since equal is a relative term.

Equality in commutative justice is as such: a line is divided into unequal parts. To make them equal, some must be taken away from the larger part and added to the smaller, then they are made equal.

Equality does not seem to be found in the same way in justice and friendship.

Term 9

Equality

Proportional equality follows the conjunction of a diagonal in a figure.

Term 10

An Man who is Just in Equality

A man is just in equality when he acts equally in proportion between himself and another, and between two others.

Term 11

The Excellence of a Horse

The excellence of a horse is what makes a horse good for running, riding, and anticipating enemies.

Term 12

Virtue Epyeika Epiikeia Equity

Equity is neither absolutely the same as justice, nor does it fall in an entirely different category from it.

We praise one kind of man as equitable, and we praise the kind of man that is prompt, and extend our praise of that man to other things, to acts of virtue, praising him more than is really just.

If equity is something other than what is just, it is difficult to call it a praiseworthy thing while still following the reasoning of justice.

The equitable man is better than the just man, and he is the same in kind with the just man and what is just.

When the same in justice and equity are compared, equity holds greater, since it is a directive of legal justice.

When the law is deficient because of some particular case, the law would direct for what is naturally equitable.

When the equitable thing is rightly ordered to the intention of the law, it is just. And it is an even better thing than legal justice, since that is the directing it.

The equitable man is one who excels in decision-making and taking action, as in those who enforce legal justice. Althought he enforces the law as a deterrent, he mitigates legal penalties, seeking equity.

The man who serves while being in a position of power seems to be equitable.

Term 13

To Be

Being is good for the good man.

Being is good and desirable, and our being comes from our activity, since insofar as we live and act, it is there that anyone loves that what is in activity since so are we as much as we live and act, thus

Term 14

The Experienced

The experienced judge rightly concerning particulars and understand how these are to be accomplished. The inexperienced, however, do not.

Term 15

Wit

Wittiness is the middle position of delight in amusements. One in excess is called a buffoon, the one who falls short is called boorish.

Tact belongs to the wity man, that is, he is always a good conversaltionalist.

The wity or tactful man never mocks, but is always good-spirited and free, and will be as a law unto himself.

The wity man. It is the wity man's way to say and listen to things that befit a modest and free man.

Term 16

Extremes

Extremes are contrary to the mean and contrary to each other.

Extremes extend the mean toward one another.

Extremes oppose one another more than the mean, since they are farther from each other than from the mean.

There is the greatest unlikeness between extremes, and so they are most opposed to one another.

Euripedes. The reasons compelling Euripides's Alcmaeon to kill his mother are ridiculous.

Term 17

Outside Influences

Everything is affected by outside influences.

Term 18

Eudoxus

A mention of Eudoxus.