Chapter 8

Term 1

Habit

Virtuous habits bring about like actions.

Our habits accord with our disposition, whether good or bad, to the passions. Examples follow.

Each habit has its own things proper to it, both goods and pleasures.

Habits of mean are seem to be excesses when compared to defects, and compared to excess, they seem defects, and he gives an example about the passions surrounding fortitude.

The habit in the mean is praiseworthy in every instance.

A contrary habit is oftentimes known by another contrary habit, it is also often know by its subject, examples follow.

These habits deal with particular extremes and particulars.

Term 2

Homer

Homer, in writing Trojan history, makes mention of such men as Diomedes and Hector.

Homer called Jove, who was the king of Crete, 'father' because fatherly rule is the ideal of monarchy.

Homer called Agamemnon the shepherd of the people.

Homer called the girdle of the Cyrprian woman many-coloured, and this is a symbol of the bond of concupiscence with which the spirit of man is pulled this way and that. And that she craftily steals the wits of even the wise man. (Iliad 14.214–17.)

Term 3

Man

Man is a political animal by nature.

There is an activity proper to man, as there is for each art its proper activity, just as for the parts of the body, have their own proper activity, such as the eye, foot, and hands.

Man is the principle of his actions, the thing about which he takes counsel.

Man should not be said to be the principle of his actions, neither as the generator of his children.

Man is a principle who works through his appetites and intellect.

Man is not the most excellent thing in the world.

Men are made divine on account of the excellence of virtue.

Men are called wild who live near the Black Sea who eat meat that is raw, or the flesh of men, and who give their children to one another for feasting.

Vice applied to man is called vice without qualification, but not as regards brutishness or sickness.

Man works many more evils than a beast.

Men worthy of honours seek to be honoured by virtuous (epyeikebus) and wise men, because by their judgment they gain some approval of their way of life, and gain confidence of their goodness.

Married life is more natural to man than polictics.

Men do not only live together for the sake of children but also for the sake of what it contributes to their life.

No man falling short of virtue would choose to have an intellectual understanding of everything.

Each man seems to be synonymous with his intellectual faculty, or at least mostly.

Man is naturally a policitical and is born suited to common living.

Man must not content himself to occupy himself only with human concerns, but reach up to immortal things as much as he is able.

Term 4

Honour

Honour is said to be more in the one honouring than the one who is given honour.

Honour is a less perfect thing than happiness.

Honour is virtue's reward.

Political power and riches are desirable because of the honour they bring.

Honour is the repayment for virtue and kindness.

It is not possible to show honour to each according to their dignity, such as those we owe to parents and to the gods. No one can repay these their due.

Men seek to be honoured by prudent men and thought virtuous by those who know them.

In seeking after honour there is a mean and an excess, like in accepting money.

We do not owe the same honour to our mother and father.

We should show honour to the elderly by rising.

The man who offers no good to the community is not held in honour, but the man who benefits the common good also receives a common good, namely, honour.

Only the good and virtuous man is to be honoured.

Term 5

Hector

Hector was so good that he did not seem a chid of mortal man but of God.