Nicomachean Ethics by Aristotle (little readers .TXT) 📕

man:” for he that is in office ipso facto stands in relation to others,93 and has dealings with them.

This, too, is the reason why justice alone of all the virtues is thought to be another’s good, as implying this relation to others; for it is another’s interest that justice aims at⁠—the interest, namely, of the ruler or of our fellow-citizens.

While then the worst man is he who displays vice both in his own affairs and in his dealings with his friends, the best man is not he who displays virtue in his own affairs merely, but he who displays virtue towards others; for this is the hard thing to do.

Justice, then, in this sense of the word, is not a part of virtue, but the whole of it; and the injustice which is opposed to it is not a part of vice, but the whole of it.

How virtue differs from justice in this sense is plain from what we have said; it is one and the same character differently viewed:94 viewed in relation to others, this character is justice; viewed simply as a certain character,95 it is virtue.

II

We have now to examine justice in that sense in which it is a part of virtue⁠—for we maintain that there is such a justice⁠—and also the corresponding kind of injustice.

That the word is so used is easily shown. In the case of the other kinds of badness, the man who displays them, though he acts unjustly [in one sense of the word], yet does not take more than his share: for instance, when a man throws away his shield through cowardice, or reviles another through ill temper, or through illiberality refuses to help another with money. But when he takes more than his share, he displays perhaps no one of these vices, nor does he display them all, yet he displays a kind of badness (for we blame him), namely, injustice [in the second sense of the word].

We see, then, that there is another sense of the word injustice, in which it stands for a part of that injustice which is coextensive with badness, and another sense of the word unjust, in which it is applied to a part only of those things to which it is applied in the former sense of “contrary to law.”

Again, if one man commits adultery with a view to gain, and makes money by it, and another man does it from lust, with expenditure and loss of money, the latter would not be called grasping, but profligate, while the former would not be called profligate, but unjust [in the narrower sense]. Evidently, then, he would be called unjust because of his gain.

Once more, acts of injustice, in the former sense, are always referred to some particular vice, as if a man commits adultery, to profligacy; if he deserts his comrade in arms, to cowardice; if he strikes another, to anger: but in a case of unjust gain, the act is referred to no other vice than injustice.96

It is plain then that, besides the injustice which is coextensive with vice, there is a second kind of injustice, which is a particular kind of vice, bearing the same name97 as the first, because the same generic conception forms the basis of its definition; i.e. both display themselves in dealings with others, but the sphere of the second is limited to such things as honour, wealth, security (perhaps some one name might be found to include all this class98), and its motive is the pleasure of gain, while the sphere of the first is coextensive with the sphere of the good man’s action.

We have ascertained, then, that there are more kinds of justice than one, and that there is another kind besides that which is identical with complete virtue; we now have to find what it is, and what are its characteristics.

We have already distinguished two senses in which we speak of things as unjust, viz. (1) contrary to law, (2) unfair; and two senses in which we speak of things as just, viz. (1) according to law, (2) fair.

The injustice which we have already considered corresponds to unlawful.

But since unfair is not the same as unlawful, but differs from it as the part from the whole (for unfair is always unlawful, but unlawful is not always unfair), unjust and injustice in the sense corresponding to unfair will not be the same as unjust and injustice in the sense corresponding to unlawful, but different as the part from the whole; for this injustice is a part of complete injustice, and the corresponding justice is a part of complete justice. We must therefore speak of justice and injustice, and of that which is just and that which is unjust, in this limited sense.

We may dismiss, then, the justice which coincides with complete virtue and the corresponding injustice, the former being the exercise of complete virtue towards others, the latter of complete vice.

It is easy also to see how we are to define that which is just and that which is unjust in their corresponding senses [according to law and contrary to law]. For the great bulk, we may say, of the acts which are according to law are the acts which the law commands with a view to complete virtue; for the law orders us to display all the virtues and none of the vices in our lives.

But the acts which tend to produce complete virtue are those, of the acts according to law which are prescribed with reference to the education of a man as a citizen. As for the education of the individual as such, which tends to make him simply a good man, we may reserve the question whether it belongs to the science of the state or not; for it is possible that to be a good man