Ethica Nicomachea L-II 008
Ēthica Nicōmachea sīve Dē mōribus ad Nicōmachum (Aristotelēs)
Ἠθικὰ Νικομάχεια (Ἀριστοτέλης)
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(1105a)
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Ética Nicomáquea / Libro II / [3. La virtud referida a los placeres y dolores]
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Ēthica Nicōmachea L-II 008
Ἔτι δ᾽ ἐκ νηπίου πᾶσιν ἡμῖν συντέθραπται· διὸ χαλεπὸν ἀποτρίψασθαι τοῦτο τὸ πάθος ἐγκεχρωσμένον τῷ βίῳ. κανονίζομεν δὲ καὶ τὰς πράξεις, οἳ μὲν μᾶλλον οἳ δ᾽ ἧττον, [5] ἡδονῇ καὶ λύπῃ. διὰ τοῦτ᾽ οὖν ἀναγκαῖον εἶναι περὶ ταῦτα τὴν πᾶσαν πραγματείαν· οὐ γὰρ μικρὸν εἰς τὰς πράξεις εὖ ἢ κακῶς χαίρειν καὶ λυπεῖσθαι.
Ἔτι δὲ χαλεπώτερον ἡδονῇ μάχεσθαι ἢ θυμῷ, καθάπερ φησὶν Ἡράκλειτος, περὶ δὲ τὸ χαλεπώτερον ἀεὶ καὶ τέχνη γίνεται καὶ ἀρετή· [10] καὶ γὰρ τὸ εὖ βέλτιον ἐν τούτῳ. ὥστε καὶ διὰ τοῦτο περὶ ἡδονὰς καὶ λύπας πᾶσα ἡ πραγματεία καὶ τῇ ἀρετῇ καὶ τῇ πολιτικῇ· ὁ μὲν γὰρ εὖ τούτοις χρώμενος ἀγαθὸς ἔσται, ὁ δὲ κακῶς κακός.
Ὅτι μὲν οὖν ἐστὶν ἡ ἀρετὴ περὶ ἡδονὰς καὶ λύπας, καὶ ὅτι ἐξ ὧν γίνεται, ὑπὸ τούτων καὶ αὔξεται [15] καὶ φθείρεται μὴ ὡσαύτως γινομένων, καὶ ὅτι ἐξ ὧν ἐγένετο, περὶ ταῦτα καὶ ἐνεργεῖ, εἰρήσθω.
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Ética Nicomáquea L-II 008
[VI] Además, desde la infancia todos nos hemos nutrido de él, y por eso es difícil eliminar esta afección arraigada en nuestra vida. [VII] También regulamos nuestras acciones, unas más y otras menos, por el placer y el dolor. Por eso, es necesario que estas cosas sean el objeto de todo nuestro estudio; pues el complacerse y contristarse bien o mal no es de pequeña importancia para las acciones.
[VIII] Pero, además, como dice Heráclito,1HERÁCLITO DE ÉFESO, fr. 85 Diels. es más difícil luchar con el placer que con la ira, y de lo que es más difícil uno puede siempre adquirir un arte y una virtud, pues incluso lo bueno es mejor en este caso. De tal manera que todo el estudio de la virtud y de la política está en relación con el placer y el dolor, puesto que el que se sirve bien de ellos, será bueno, y el que se sirve mal, malo.
Quede, pues, establecido que la virtud se refiere a placeres y dolores; que crece por las mismas acciones que la produce y es destrozada si no actúa de la misma manera, y que se ejercita en las mismas cosas que le dieron origen.
Nicomachean Ethics L-II 008
[VI] Again, the susceptibility to pleasure has grown up with all of us from the cradle. Hence this feeling is hard to eradicate, being engrained in the fabric of our lives. [VII] Again, pleasure and pain are also2Sc., as well as being the sources of our feelings. the standards by which we all, in a greater or less degree, regulate our actions. On this account therefore pleasure and pain are necessarily our main concern, since to feel pleasure and pain rightly or wrongly has a great effect on conduct.
[VIII] And again, it is harder to fight against pleasure than against anger (hard as that is, as Heracleitus says);3Heraclitus, Fr. 105 (Bywater) θυμῷ μάχεσθαι χαλεπόν: ὅ τι γὰρ ἂν χρηίζῃ γίνεσθαι, ψυχῆς ὠνέεται, ‘it is hard to fight with anger [or ‘desire,’ θυμῷ in the Homeric sense, Burnet]. Whatever it wishes to get, it purchases at the cost of life.’ but virtue, like art, is constantly dealing with what is harder, since the harder the task the better is success. For this reason also therefore pleasure and pain are necessarily the main concern both of virtue and of political science, since he who comports himself towards them rightly will be good, and he who does so wrongly, bad.
We may then take it as established that virtue has to do with pleasures and pains, that the actions which produce it are those which increase it, and also, if differently performed, destroy it, and that the actions from which it was produced are also those in which it is exercised.
Ad Nicomachum filium de Moribus L-II 008
[VI] Praeterea quoniam una nobiscum iam inde ab incunabilis educata est, difficile factu est hanc perturbationem evellere omnino, quae penitus penitus in vita implicata insidet. [VII] Atque etiam actiones factaque nostra dirigimus voluptate & dolore, alii minus, alii magis. Ob eam igitur causam necesse est in his versari hoc nostrum institutum. Nōn enim in eo parua momenta sunt ad officia & actiones, si quis recte aut improbe laetetur aut doleat.
[VIII] Praeterea difficilius est, ut ait Heraclitus, voluptati obsistere, quam īrācundiae. At semper ut quicque habet difficultatis & negotii plurimum, ita in eo potissimum ars omnis virtūsque versatur. Quod enim undique perfectum absolutumque est, id ibi maiorem obtinet & splendorem & dignitatem. Quare ob eam etiam causam ut conistat est in dolore ac voluptate omnis quae de moribus & civili ratiōne instituitur disputatio. Nam quī his recte utetur, is vir bonus: quī perverse, improbus futurus est.
Atque hoc quidem iam confectum est, virtūtem voluptatibus doloribusque coniungi: & quibus ex rēbus gignitur, ab iis & augeri eam & interire, si eodem mono nōn fiant: eadem a quibus rēbus nata sit, in iis munus suum & officium exequi.
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