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    help to any one else. None the less, it will perhaps be agreed that
    one may have it oneself); but to a friend we say we ought to wish
    vice and is blameworthy-involves vice which is either of the complete
    by habituation is what teaches right opinion about the first principle.
    he judges acts against what he judges best-people act so only by reason
    For these reasons also they are not faculties; for we are neither
    so too there are differences among the misadventures of our friends
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    For alien pleasures do pretty much what proper pains

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    it is an act of injustice-e.g. the acts due to anger or to other passions
    in which it is necessary to speak universally, but not possible to
    the happy man when he described him as moderately furnished with externals
    principle, and if we say 'so-and-so-and 'a good so-and-so' have a
    is involuntary, the voluntary would seem to be that of which the moving
    Therefore the just is intermediate between a sort of gain and a sort
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    adding in each case what it is in respect of, as we may describe as
    respect of badness; for the badness of that

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    they should reward those who love and honour this most, as caring
    is no friendship nor justice towards lifeless things. But neither
    Between other kinsmen friendly relations are found in due proportion.
    wealth. But where such arts fall under a single capacity- as bridle-making
    circumstances is a quarrelsome and surly sort of person.
    Since we have previously said that one ought to choose that which
    that which lasts long is no whiter than that which perishes in a day.
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    may therefore be of this kind.
    with regard to the pleasures are not often

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    the column, and these are both different from the making of the temple;
    kind and is related in a certain way to something good and important.
    does one's father.
    responsible for the appearance; but if not, no one is responsible
    is not possible for them not to be so.
    if one did the action they were to be saved, but otherwise would be
    done best in the way we describe. But we must consider the things
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    more in prosperity or in adversity, on the assumption that not only
    he does things which happen to be just or unjust. Whether an act is
    to the

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    virtue. In everything that is continuous and divisible it is possible
    But perhaps nicety in these matters is more proper to those who have
    nature and not incidentally; therefore their friendship lasts as long
    being happy; but with regard to what happiness is they differ, and
    his judgement is such as we have described. Happiness then is the
    does what is advantageous to another, either a ruler or a copartner.
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    excess in the amount spent on right objects, but by showy expenditure
    extravagantly in music or acting self-indulgent, nor

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