We have now defined the unjust and the just. (30) These having been marked off from each other, it is plain that just action is intermediate between acting unjustly and being unjustly treated; for the one is to have too much and the other to have too little. Justice is a kind of mean, but not in the same way as the other virtues, but because it relates to an intermediate amount, while injustice relates to the extremes. [1134a] And justice is that in virtue of which the just man is said to be a doer, by choice, of that which is just, and one who will distribute either between himself and another or between two others not so as to give more of what is desirable to himself and less to his neighbour (and conversely with what is harmful), (5) but so as to give what is equal in accordance with proportion; and similarly in distributing between two other persons. Injustice on the other hand is similarly related to the unjust, which is excess and defect, contrary to proportion, of the useful or hurtful. For which reason injustice is excess and defect, viz. because it is productive of excess and defect—in one’s own case excess of what is in its own nature useful and defect of what is hurtful, (10) while in the case of others it is as a whole like what it is in one’s own case, but proportion may be violated in either direction. In the unjust act to have too little is to be unjustly treated; to have too much is to act unjustly.
Let this be taken as our account of the nature of justice and injustice, (15) and similarly of the just and the unjust in general.
6 Since acting unjustly does not necessarily imply being unjust, we must ask what sort of unjust acts imply that the doer is unjust with respect to each type of injustice, e. g. a thief, an adulterer, or a brigand. Surely the answer does not turn on the difference between these types. For a man might even lie with a woman knowing who she was, but the origin of his act might be not deliberate choice but passion. He acts unjustly, (20) then, but is not unjust; e. g. a man is not a thief, yet he stole, nor an adulterer, yet he committed adultery; and similarly in all other cases.
Now we have previously stated how the reciprocal is related to the just;10 but we must not forget that what we are looking for is not only what is just without qualification but also political justice. (25) This is found among men who share their life with a view to self-sufficiency, men who are free and either proportionately or arithmetically equal, so that between those who do not fulfil this condition there is no political justice but justice in a special sense and by analogy. For justice exists only between men whose mutual relations are governed by law; and law exists for men between whom there is injustice; for legal justice is the discrimination of the just and the unjust. (30) And between men between whom there is injustice there is also unjust action (though there is not injustice between all between whom there is unjust action), and this is assigning too much to oneself of things good in themselves and too little of things evil in themselves. This is why we do not allow a man to rule, (35) but rational principle, because a man behaves thus in his own interests and becomes a tyrant. [1134b] The magistrate on the other hand is the guardian of justice, and, if of justice, then of equality also. And since he is assumed to have no more than his share, if he is just (for he does not assign to himself more of what is good in itself, unless such a share is proportional to his merits—so that it is for others that he labours, and it is for this reason that men, as we stated previously,11 say that justice is ‘another’s good’), (5) therefore a reward must be given him, and this is honour and privilege; but those for whom such things are not enough become tyrants.
The justice of a master and that of a father are not the same as the justice of citizens, though they are like it; for there can be no injustice in the unqualified sense towards things that are one’s own, but a man’s chattel,12 and his child until it reaches a certain age and sets up for itself, (10) are as it were part of himself, and no one chooses to hurt himself (for which reason there can be no injustice towards oneself). Therefore the justice or injustice of citizens is not manifested in these relations; for it was as we saw13 according to law, and between people naturally subject to law, and these as we saw14 are people who have an equal share in ruling and being ruled. Hence justice can more truly be manifested towards a wife than towards children and chattels, (15) for the former is household justice; but even this is different from political justice.
7 Of political justice part is natural, part legal—natural, that which everywhere has the same force and does not exist by people’s thinking this or that; legal, (20) that which is originally indifferent, but when it has been laid down is not indifferent, e. g. that a prisoner’s ransom shall be a mina, or that a goat and not two sheep shall be sacrificed, and again all the laws that are passed for particular cases, e. g. that sacrifice shall be made in honour of Brasidas, and the provisions of decrees. (25) Now some think that all justice is of this sort, because that which is by nature is unchangeable and has everywhere the same force (as fire burns both here and in Persia), while they see change in the things recognized as just. This, however, is not true in this unqualified way, but is true in a sense; or rather, with the gods it is perhaps not true at all, while with us there is something that is just even by nature, yet all of it is changeable; but still some is by nature, some not by nature. (30) It is evident which sort of thing, among things capable of being otherwise, is by nature; and which is not but is legal and conventional, assuming that both are equally changeable. And in all other things the same distinction will apply; by nature the right hand is stronger, yet it is possible that all men should come to be ambidextrous. [1135a] The things which are just by virtue of convention and expediency are like measures; for wine and corn measures are not everywhere equal, but larger in wholesale and smaller in retail markets. Similarly, the things which are just not by nature but by human enactment are not everywhere the same, since constitutions also are not the same, though there is but one which is everywhere by nature the best.
Of things just and lawful each is related as the universal to its particulars; for the things that are done are many, (5) but of them each is one, since it is universal.
There is a difference between the act of injustice and what is unjust, and between the act of justice and what is just; for a thing is unjust by nature or by enactment; and this very thing, (10) when it has been done, is an act of injustice, but before it is done is not yet that but is unjust. So, too, with an act of justice (though the general term is rather ‘just action’, and ‘act of justice’ is applied to the correction of the act of injustice).
Each of these must later15 be examined separately with regard to the nature and number of its species and the nature of the things with which it is concerned.
8 Acts just and unjust being as we have described them, (15) a man acts unjustly or justly whenever he does such acts voluntarily; when involuntarily, he acts neither unjustly nor justly except in an incidental way; for he does things which happen to be just or unjust. Whether an act is or is not one of injustice (or of justice) is determined by its voluntariness or involuntariness; for when it is voluntary it is blamed, (20) and at the same time is then an act of injustice; so that there will be things that are unjust but not yet acts of injustice, if voluntariness be not present as well. By the voluntary I mean, as has been said before,16 any of the things in a man’s own power which he does with knowledge, i. e. not in ignorance either of the person acted on or of the instrument used or of the end that will be attained (e. g. whom he is striking, (25) with what, and to what end), each such act being done not incidentally nor under compulsion (e. g. if A takes B’s hand and therewith strikes C, B does not act voluntarily; for the act was not in his own power). The person struck may be the striker’s father, and the striker may know that it is a man or one of the persons present, but not know that it is his father; a similar distinction may be made in the case of the end, (30) and with regard to the whole action. Therefore that which is done in ignorance, or though not done in ignorance is not in the agent’s power, or is done under compulsion, is involuntary (for many natural p
rocesses, even, we knowingly both perform and experience, none of which is either voluntary or involuntary; e. g. growing old or dying). [1135b] But in the case of unjust and just acts alike the injustice or justice may be only incidental; for a man might return a deposit unwillingly and from fear, and then he must not be said either to do what is just or to act justly, (5) except in an incidental way. Similarly the man who under compulsion and unwillingly fails to return the deposit must be said to act unjustly, and to do what is unjust, only incidentally. Of voluntary acts we do some by choice, others not by choice; by choice those which we do after deliberation, (10) not by choice those which we do without previous deliberation. Thus there are three kinds of injury in transactions between man and man; those done in ignorance are mistakes when the person acted on, the act, the instrument, or the end that will be attained is other than the agent supposed; the agent thought either that he was not hitting any one or that he was not hitting with this missile or not hitting this person or to this end, but a result followed other than that which he thought likely (e. g. he threw not with intent to wound but only to prick), (15) or the person hit or the missile was other than he supposed. Now when (1) the injury takes place contrary to reasonable expectation, it is a misadventure. When (2) it is not contrary to reasonable expectation, but does not imply vice, it is a mistake (for a man makes a mistake when the fault originates in him, but is the victim of accident when the origin lies outside him). When (3) he acts with knowledge but not after deliberation, (20) it is an act of injustice—e. g. the acts due to anger or to other passions necessary or natural to man; for when men do such harmful and mistaken acts they act unjustly, and the acts are acts of injustice, but this does not imply that the doers are unjust or wicked; for the injury is not due to vice. (25) But when (4) a man acts from choice, he is an unjust man and a vicious man.
Hence acts proceeding from anger are rightly judged not to be done of malice aforethought; for it is not the man who acts in anger but he who enraged him that starts the mischief. Again, the matter in dispute is not whether the thing happened or not, but its justice; for it is apparent injustice that occasions rage. For they do not dispute about the occurrence of the act—as in commercial transactions where one of the two parties must be vicious17—unless they do so owing to forgetfulness; but, (30) agreeing about the fact, they dispute on which side justice lies (whereas a man who has deliberately injured another cannot help knowing that he has done so), so that the one thinks he is being treated unjustly and the other disagrees. [1136a]
But if a man harms another by choice, he acts unjustly; and these are the acts of injustice which imply that the doer is an unjust man, provided that the act violates proportion or equality. Similarly, a man is just when he acts justly by choice; but he acts justly if he merely acts voluntarily.
Of involuntary acts some are excusable, (5) others not. For the mistakes which men make not only in ignorance but also from ignorance are excusable, while those which men do not from ignorance but (though they do them in ignorance) owing to a passion which is neither natural nor such as man is liable to, are not excusable.
9 Assuming that we have sufficiently defined the suffering and doing of injustice, (10) it may be asked (1) whether the truth is expressed in Euripides’ paradoxical words:
‘I slew my mother, that’s my tale in brief.’
‘Were you both willing, or unwilling both?’
Is it truly possible to be willingly treated unjustly, or is all suffering of injustice on the contrary involuntary, (15) as all unjust action is voluntary? And is all suffering of injustice of the latter kind or else all of the former, or is it sometimes voluntary, sometimes involuntary? So, too, with the case of being justly treated; all just action is voluntary, so that it is reasonable that there should be a similar opposition in either case—that both being unjustly and being justly treated should be either alike voluntary or alike involuntary. (20) But it would be thought paradoxical even in the case of being justly treated, if it were always voluntary; for some are unwillingly treated justly. (2) One might raise this question also, whether every one who has suffered what is unjust is being unjustly treated, or on the other hand it is with suffering as with acting. (25) In action and in passivity alike it is possible to partake of justice incidentally, and similarly (it is plain) of injustice; for to do what is unjust is not the same as to act unjustly, nor to suffer what is unjust as to be treated unjustly, and similarly in the case of acting justly and being justly treated; for it is impossible to be unjustly treated if the other does not act unjustly, or justly treated unless he acts justly. (30) Now if to act unjustly is simply to harm some one voluntarily, and ‘voluntarily’ means ‘knowing the person acted on, the instrument, and the manner of one’s acting’, and the incontinent man voluntarily harms himself, not only will he voluntarily be unjustly treated but it will be possible to treat oneself unjustly. (This also is one of the questions in doubt, whether a man can treat himself unjustly.) [1136b] Again, a man may voluntarily, owing to incontinence, be harmed by another who acts voluntarily, so that it would be possible to be voluntarily treated unjustly. Or is our definition incorrect; must we to ‘harming another, with knowledge both of the person acted on, of the instrument, and of the manner’ add ‘contrary to the wish of the person acted on’? Then a man may be voluntarily harmed and voluntarily suffer what is unjust, (5) but no one is voluntarily treated unjustly; for no one wishes to be unjustly treated, not even the incontinent man. He acts contrary to his wish; for no one wishes for what he does not think to be good, but the incontinent man does do things that he does not think he ought to do. Again, one who gives what is his own, as Homer says Glaucus gave Diomede
Armour of gold for brazen, the price of a hundred beeves for nine,18 is not unjustly treated; for though to give is in his power, (10) to be unjustly treated is not, but there must be some one to treat him unjustly. It is plain, then, that being unjustly treated is not voluntary.
Of the questions we intended to discuss two still remain for discussion; (3) whether it is the man who has assigned to another more than his share that acts unjustly, (15) or he who has the excessive share, and (4) whether it is possible to treat oneself unjustly. The questions are connected; for if the former alternative is possible and the distributor acts unjustly and not the man who has the excessive share, then if a man assigns more to another than to himself, knowingly and voluntarily, (20) he treats himself unjustly; which is what modest people seem to do, since the virtuous man tends to take less than his share. Or does this statement too need qualification? For (a) he perhaps gets more than his share of some other good, e. g. of honour or of intrinsic nobility. (b) The question is solved by applying the distinction we applied to unjust action;19 for he suffers nothing contrary to his own wish, so that he is not unjustly treated as far as this goes, but at most only suffers harm.
The Basic Works of Aristotle (Modern Library Classics) Page 141