Aristotle, Second Part of the NICOMACHEAN ETHICS Complete

Translated by W. Ross.

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II: 59 pages - You are on Page 24

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A further problem is set by such questions as, whether one should in all things give the preference to one's father and obey him, or whether when one is ill one should trust a doctor, and when one has to elect a general should elect a man of military skill; and similarly whether one should render a service by preference to a friend or to a good man, and should show gratitude to a benefactor or oblige a friend, if one cannot do both.

All such questions are hard, are they not, to decide with precision? For they admit of many variations of all sorts in respect both of the magnitude of the service and of its nobility necessity. But that we should not give the preference in all things to the same person is plain enough; and we must for the most part return benefits rather than oblige friends, as we must pay back a loan to a creditor rather than make one to a friend. But perhaps even this is not always true; e.g. should a man who has been ransomed out of the hands of brigands ransom his ransomer in return, whoever he may be (or pay him if he has not been captured but demands payment) or should he ransom his father? It would seem that he should ransom his father in preference even to himself. As we have said, then, generally the debt should be paid, but if the gift is exceedingly noble or exceedingly necessary, one should defer to these considerations. For sometimes it is not even fair to return the equivalent of what one has received, when the one man has done a service to one whom he knows to be good, while the other makes a return to one whom he believes to be bad. For that matter, one should sometimes not lend in return to one who has lent to oneself; for the one person lent to a good man, expecting to recover his loan, while the other has no hope of recovering from one who is believed to be bad. Therefore if the facts really are so, the demand is not fair; and if they are not, but people think they are, they would be held to be doing nothing strange in refusing. As we have often pointed out, then, discussions about feelings and actions have just as much definiteness as their subject-matter.

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