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Translated by W. Roberts.
128 pages - You are on Page 110
"For if not even evil-doers should
"Anger us if they meant not what they did,
"Then can we owe no gratitude to such
"As were constrained to do the good they did us. "
Or-
"Since in this world liars may win belief,
"Be sure of the opposite likewise-that this world
"Hears many a true word and believes it not. "
2. Another line of proof is got by considering some modification of the key-word, and arguing that what can or cannot be said of the one, can or cannot be said of the other: e.g. 'just' does not always mean 'beneficial', or 'justly' would always mean 'beneficially', whereas it is not desirable to be justly put to death.
3. Another line of proof is based upon correlative ideas. If it is true that one man noble or just treatment to another, you argue that the other must have received noble or just treatment; or that where it is right to command obedience, it must have been right to obey the command. Thus Diomedon, the tax-farmer, said of the taxes: 'If it is no disgrace for you to sell them, it is no disgrace for us to buy them'. Further, if 'well' or 'justly' is true of the person to whom a thing is done, you argue that it is true of the doer. But it is possible to draw a false conclusion here. It may be just that A should be treated in a certain way, and yet not just that he should be so treated by B. Hence you must ask yourself two distinct questions: (1) Is it right that A should be thus treated? (2) Is it right that B should thus treat him? and apply your results properly, according as your answers are Yes or No. Sometimes in such a case the two answers differ: you may quite easily have a position like that in the Alcmaeon of Theodectes:
Aristotle Complete Works
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