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Browsing named entities in Aristotle, Eudemian Ethics.

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406 BC (search for this): book 7, section 1239a
t, 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.
Syracuse (Italy) (search for this): book 7, section 1239a
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.
Athens (Greece) (search for this): book 7, section 1242b
ns; and this means is honor,which belongs by nature to a ruler and god in relation to a subject. But the profiti.e. the advantage in the shape of protection, guidance, etc., that the inferior party derives from the friendship. must be made equal to the honor.Friendship on a footing of equality is civic friendship. Civic friendship is, it is true, based on utility, and fellow-citizens are one another's friends in the same way as different cities are, and "Athens no longer knoweth Megara,"Lit. 'the Athenians no longer recognize the Megarians.' Author unknown Fr. Eleg. Adespota 6 (Bergk). nor similarly do citizens know one another, when they are not useful to one another; their friendship is a ready-money transaction.Cf. Aristot. Nic. Eth. 1262b 26. Nevertheless there is present here a ruling factor and a ruled—not a natural ruler or a royal one, but one that rules in his turn, and not for
Megara (Greece) (search for this): book 7, section 1242b
hich belongs by nature to a ruler and god in relation to a subject. But the profiti.e. the advantage in the shape of protection, guidance, etc., that the inferior party derives from the friendship. must be made equal to the honor.Friendship on a footing of equality is civic friendship. Civic friendship is, it is true, based on utility, and fellow-citizens are one another's friends in the same way as different cities are, and "Athens no longer knoweth Megara,"Lit. 'the Athenians no longer recognize the Megarians.' Author unknown Fr. Eleg. Adespota 6 (Bergk). nor similarly do citizens know one another, when they are not useful to one another; their friendship is a ready-money transaction.Cf. Aristot. Nic. Eth. 1262b 26. Nevertheless there is present here a ruling factor and a ruled—not a natural ruler or a royal one, but one that rules in his turn, and not for the purpose of conferring bene
Thrace (Greece) (search for this): book 7, section 1243b
but sometimes the other the one as useful, and when the lover ceases to love,he having changed the other changes, and then they calculate the quid pro quo, and quarrel as Pytho and PammenesThe distinguished Theban general, friend of Epaminondas. Pytho may be a dramatist of Catana, or a Byzantine rhetorician of the period. used, and as teacher and pupil do in general (for knowledge and money have no common measure), and as HerodicusBorn in Thrace, practised in Athens fifth cent. B.C.; tutor of Hippocrates. The Mss. give 'Prodicus' (the sophist, who figures frequently in Plato), and possibly the text has suffered haplography, and both names should be read. the doctor did with the patient who offered to pay his fee with a discount, and as the harpist and the king fell out. The king associated with the harpist as pleasant and the harpist with the king as useful; but the king, when the time ca
Pytho (Greece) (search for this): book 7, section 1243b
ty pursues the other as a pleasant person to live with, but sometimes the other the one as useful, and when the lover ceases to love,he having changed the other changes, and then they calculate the quid pro quo, and quarrel as Pytho and PammenesThe distinguished Theban general, friend of Epaminondas. Pytho may be a dramatist of Catana, or a Byzantine rhetorician of the period. used, and as teacher and pupil do in general (for knowledge and money hPytho may be a dramatist of Catana, or a Byzantine rhetorician of the period. used, and as teacher and pupil do in general (for knowledge and money have no common measure), and as HerodicusBorn in Thrace, practised in Athens fifth cent. B.C.; tutor of Hippocrates. The Mss. give 'Prodicus' (the sophist, who figures frequently in Plato), and possibly the text has suffered haplography, and both names should be read. the doctor did with the patient who offered to pay his fee with a discount, and as the harpist and the king fell out. The king associated with the harpist as pleasant and the harpi
Athens (Greece) (search for this): book 7, section 1243b
one as useful, and when the lover ceases to love,he having changed the other changes, and then they calculate the quid pro quo, and quarrel as Pytho and PammenesThe distinguished Theban general, friend of Epaminondas. Pytho may be a dramatist of Catana, or a Byzantine rhetorician of the period. used, and as teacher and pupil do in general (for knowledge and money have no common measure), and as HerodicusBorn in Thrace, practised in Athens fifth cent. B.C.; tutor of Hippocrates. The Mss. give 'Prodicus' (the sophist, who figures frequently in Plato), and possibly the text has suffered haplography, and both names should be read. the doctor did with the patient who offered to pay his fee with a discount, and as the harpist and the king fell out. 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
Catana (Italy) (search for this): book 7, section 1243b
e given thing relations that are not directly reciprocal. This is how it happens in love affairs, since in them one party pursues the other as a pleasant person to live with, but sometimes the other the one as useful, and when the lover ceases to love,he having changed the other changes, and then they calculate the quid pro quo, and quarrel as Pytho and PammenesThe distinguished Theban general, friend of Epaminondas. Pytho may be a dramatist of Catana, or a Byzantine rhetorician of the period. used, and as teacher and pupil do in general (for knowledge and money have no common measure), and as HerodicusBorn in Thrace, practised in Athens fifth cent. B.C.; tutor of Hippocrates. The Mss. give 'Prodicus' (the sophist, who figures frequently in Plato), and possibly the text has suffered haplography, and both names should be read. the doctor did with the patient who offered to pay his fee with
Syracuse (Italy) (search for this): book 7, section 1243b
. 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
460 BC (search for this): book 8, section 1247a
f them is of a particular quality. For it is clear that they do not succeed by means of wisdom, because wisdom is not irrational but can give reason why it acts as it does, whereas they could not say why they succeed—for that would be science; and moreover it is manifest that they succeed in spite of being unwise—not unwise about other matters (for that would not be anything strange, for example HippocratesA Pythagorean philosopher of Chios, fl. 460 B.C. was skilled in geometry but was thought to be stupid and unwise in other matters, and it is said that on a voyage owing to foolishness he lost a great deal of money,taken from him by the collectors of the two-per-cent duty at Byzantium), but even though they are unwise about the matters in which they are fortunate. For in navigation it is not the cleverest who are fortunate, but (just as in throwing dice one man throws a blank and another a six) a man
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