\u1f28\u03b8\u03b9\u03ba\u1f70 \u039d\u03b9\u03ba\u03bf\u03bc\u03ac\u03c7\u03b5\u03b9\u03b1 (\u1f08\u03c1\u03b9\u03c3\u03c4\u03bf\u03c4\u03ad\u03bb\u03b7\u03c2)<\/span><\/p>\n OFFIC\u012aNA PHILOSOPH\u014cRVM <\/span>***<\/span><\/a><\/strong><\/p>\n (1106a-1106b)<\/strong><\/span><\/p>\n Parte de:<\/span><\/p>\n \u00c9tica Nicom\u00e1quea \/ Libro II \/ [6. Naturaleza del modo de ser]<\/span><\/p>\n <\/p>\n\n <\/p>\n \u03a0\u1ff6\u03c2 \u03b4\u1f72 \u03c4\u03bf\u1fe6\u03c4\u1fbd \u1f14\u03c3\u03c4\u03b1\u03b9, \u1f24\u03b4\u03b7 \u03bc\u1f72\u03bd \u03b5\u1f30\u03c1\u03ae\u03ba\u03b1\u03bc\u03b5\u03bd, \u1f14\u03c4\u03b9 [25]<\/b> \u03b4\u1f72 \u03ba\u03b1\u1f76 \u1f67\u03b4\u1fbd \u1f14\u03c3\u03c4\u03b1\u03b9 \u03c6\u03b1\u03bd\u03b5\u03c1\u03cc\u03bd, \u1f10\u1f70\u03bd \u03b8\u03b5\u03c9\u03c1\u03ae\u03c3\u03c9\u03bc\u03b5\u03bd \u03c0\u03bf\u03af\u03b1 \u03c4\u03af\u03c2 \u1f10\u03c3\u03c4\u03b9\u03bd \u1f21 \u03c6\u03cd\u03c3\u03b9\u03c2 \u03b1\u1f50\u03c4\u1fc6\u03c2. \u1f10\u03bd \u03c0\u03b1\u03bd\u03c4\u1f76 \u03b4\u1f74 \u03c3\u03c5\u03bd\u03b5\u03c7\u03b5\u1fd6 \u03ba\u03b1\u1f76 \u03b4\u03b9\u03b1\u03b9\u03c1\u03b5\u03c4\u1ff7 \u1f14\u03c3\u03c4\u03b9 \u03bb\u03b1\u03b2\u03b5\u1fd6\u03bd \u03c4\u1f78 \u03bc\u1f72\u03bd \u03c0\u03bb\u03b5\u1fd6\u03bf\u03bd \u03c4\u1f78 \u03b4\u1fbd \u1f14\u03bb\u03b1\u03c4\u03c4\u03bf\u03bd \u03c4\u1f78 \u03b4\u1fbd \u1f34\u03c3\u03bf\u03bd, \u03ba\u03b1\u1f76 \u03c4\u03b1\u1fe6\u03c4\u03b1 \u1f22 \u03ba\u03b1\u03c4\u1fbd \u03b1\u1f50\u03c4\u1f78 \u03c4\u1f78 \u03c0\u03c1\u1fb6\u03b3\u03bc\u03b1 \u1f22 \u03c0\u03c1\u1f78\u03c2 \u1f21\u03bc\u1fb6\u03c2\u00b7 \u03c4\u1f78 \u03b4\u1fbd \u1f34\u03c3\u03bf\u03bd \u03bc\u03ad\u03c3\u03bf\u03bd \u03c4\u03b9 \u1f51\u03c0\u03b5\u03c1\u03b2\u03bf\u03bb\u1fc6\u03c2 \u03ba\u03b1\u1f76 \u1f10\u03bb\u03bb\u03b5\u03af\u03c8\u03b5\u03c9\u03c2. \u03bb\u03ad\u03b3\u03c9 \u03b4\u1f72 \u03c4\u03bf\u1fe6 \u03bc\u1f72\u03bd \u03c0\u03c1\u03ac\u03b3\u03bc\u03b1\u03c4\u03bf\u03c2 [30]<\/b> \u03bc\u03ad\u03c3\u03bf\u03bd \u03c4\u1f78 \u1f34\u03c3\u03bf\u03bd \u1f00\u03c0\u03ad\u03c7\u03bf\u03bd \u1f00\u03c6\u1fbd \u1f11\u03ba\u03b1\u03c4\u03ad\u03c1\u03bf\u03c5 \u03c4\u1ff6\u03bd \u1f04\u03ba\u03c1\u03c9\u03bd, \u1f45\u03c0\u03b5\u03c1 \u1f10\u03c3\u03c4\u1f76\u03bd \u1f13\u03bd \u03ba\u03b1\u1f76 \u03c4\u1f78 \u03b1\u1f50\u03c4\u1f78 \u03c0\u1fb6\u03c3\u03b9\u03bd, \u03c0\u03c1\u1f78\u03c2 \u1f21\u03bc\u1fb6\u03c2 \u03b4\u1f72 \u1f43 \u03bc\u03ae\u03c4\u03b5 \u03c0\u03bb\u03b5\u03bf\u03bd\u03ac\u03b6\u03b5\u03b9 \u03bc\u03ae\u03c4\u03b5 \u1f10\u03bb\u03bb\u03b5\u03af\u03c0\u03b5\u03b9\u00b7 \u03c4\u03bf\u1fe6\u03c4\u03bf \u03b4\u1fbd \u03bf\u1f50\u03c7 \u1f15\u03bd, \u03bf\u1f50\u03b4\u1f72 \u03c4\u03b1\u1f50\u03c4\u1f78\u03bd \u03c0\u1fb6\u03c3\u03b9\u03bd. \u03bf\u1f37\u03bf\u03bd \u03b5\u1f30 \u03c4\u1f70 \u03b4\u03ad\u03ba\u03b1 \u03c0\u03bf\u03bb\u03bb\u1f70 \u03c4\u1f70 \u03b4\u1f72 \u03b4\u03cd\u03bf \u1f40\u03bb\u03af\u03b3\u03b1, \u03c4\u1f70 \u1f13\u03be \u03bc\u03ad\u03c3\u03b1 \u03bb\u03b1\u03bc\u03b2\u03ac\u03bd\u03bf\u03c5\u03c3\u03b9 \u03ba\u03b1\u03c4\u1f70 \u03c4\u1f78 \u03c0\u03c1\u1fb6\u03b3\u03bc\u03b1\u00b7 \u1f34\u03c3\u1ff3 \u03b3\u1f70\u03c1 \u1f51\u03c0\u03b5\u03c1\u03ad\u03c7\u03b5\u03b9 \u03c4\u03b5 \u03ba\u03b1\u1f76 [35]<\/b> \u1f51\u03c0\u03b5\u03c1\u03ad\u03c7\u03b5\u03c4\u03b1\u03b9\u00b7 \u03c4\u03bf\u1fe6\u03c4\u03bf \u03b4\u1f72 \u03bc\u03ad\u03c3\u03bf\u03bd \u1f10\u03c3\u03c4\u1f76 \u03ba\u03b1\u03c4\u1f70 \u03c4\u1f74\u03bd \u1f00\u03c1\u03b9\u03b8\u03bc\u03b7\u03c4\u03b9\u03ba\u1f74\u03bd \u1f00\u03bd\u03b1\u03bb\u03bf\u03b3\u03af\u03b1\u03bd. \u03c4\u1f78 \u03b4\u1f72 \u03c0\u03c1\u1f78\u03c2 \u1f21\u03bc\u1fb6\u03c2 \u03bf\u1f50\u03c7 \u03bf\u1f55\u03c4\u03c9 \u03bb\u03b7\u03c0\u03c4\u03ad\u03bf\u03bd\u00b7 [<\/b>1106b<\/b>]<\/b><\/span> [1]<\/b> \u03bf\u1f50 \u03b3\u1f70\u03c1 \u03b5\u1f34 \u03c4\u1ff3 \u03b4\u03ad\u03ba\u03b1 \u03bc\u03bd\u03b1\u1fd6 \u03c6\u03b1\u03b3\u03b5\u1fd6\u03bd \u03c0\u03bf\u03bb\u1f7a \u03b4\u03cd\u03bf \u03b4\u1f72 \u1f40\u03bb\u03af\u03b3\u03bf\u03bd, \u1f41 \u1f00\u03bb\u03b5\u03af\u03c0\u03c4\u03b7\u03c2 \u1f13\u03be \u03bc\u03bd\u1fb6\u03c2 \u03c0\u03c1\u03bf\u03c3\u03c4\u03ac\u03be\u03b5\u03b9\u00b7 \u1f14\u03c3\u03c4\u03b9 \u03b3\u1f70\u03c1 \u1f34\u03c3\u03c9\u03c2 \u03ba\u03b1\u1f76 \u03c4\u03bf\u1fe6\u03c4\u03bf \u03c0\u03bf\u03bb\u1f7a \u03c4\u1ff7 \u03bb\u03b7\u03c8\u03bf\u03bc\u03ad\u03bd\u1ff3 \u1f22 \u1f40\u03bb\u03af\u03b3\u03bf\u03bd\u00b7 \u039c\u03af\u03bb\u03c9\u03bd\u03b9 \u03bc\u1f72\u03bd \u03b3\u1f70\u03c1 \u1f40\u03bb\u03af\u03b3\u03bf\u03bd, \u03c4\u1ff7 \u03b4\u1f72 \u1f00\u03c1\u03c7\u03bf\u03bc\u03ad\u03bd\u1ff3 \u03c4\u1ff6\u03bd \u03b3\u03c5\u03bc\u03bd\u03b1\u03c3\u03af\u03c9\u03bd \u03c0\u03bf\u03bb\u03cd. \u1f41\u03bc\u03bf\u03af\u03c9\u03c2 \u1f10\u03c0\u1f76 \u03b4\u03c1\u03cc\u03bc\u03bf\u03c5 \u03ba\u03b1\u1f76 [5]<\/b> \u03c0\u03ac\u03bb\u03b7\u03c2. \u03bf\u1f55\u03c4\u03c9 \u03b4\u1f74 \u03c0\u1fb6\u03c2 \u1f10\u03c0\u03b9\u03c3\u03c4\u03ae\u03bc\u03c9\u03bd \u03c4\u1f74\u03bd \u1f51\u03c0\u03b5\u03c1\u03b2\u03bf\u03bb\u1f74\u03bd \u03bc\u1f72\u03bd \u03ba\u03b1\u1f76 \u03c4\u1f74\u03bd \u1f14\u03bb\u03bb\u03b5\u03b9\u03c8\u03b9\u03bd \u03c6\u03b5\u03cd\u03b3\u03b5\u03b9, \u03c4\u1f78 \u03b4\u1f72 \u03bc\u03ad\u03c3\u03bf\u03bd \u03b6\u03b7\u03c4\u03b5\u1fd6 \u03ba\u03b1\u1f76 \u03c4\u03bf\u1fe6\u03b8\u1fbd \u03b1\u1f31\u03c1\u03b5\u1fd6\u03c4\u03b1\u03b9, \u03bc\u03ad\u03c3\u03bf\u03bd \u03b4\u1f72 \u03bf\u1f50 \u03c4\u1f78 \u03c4\u03bf\u1fe6 \u03c0\u03c1\u03ac\u03b3\u03bc\u03b1\u03c4\u03bf\u03c2 \u1f00\u03bb\u03bb\u1f70 \u03c4\u1f78 \u03c0\u03c1\u1f78\u03c2 \u1f21\u03bc\u1fb6\u03c2.<\/span><\/p>\n Perge ad sequ\u0113ns caput<\/a><\/p>\n Redde ad prius caput<\/a><\/p>\n Perge ad initium paginae huius<\/a><\/p>\n Perge ad indicem<\/a><\/p>\n Si esto es as\u00ed en todos los casos, la virtud del hombre ser\u00e1 tambi\u00e9n el modo de ser por el cual el hombre se hace bueno y por el cual realiza bien su funci\u00f3n propia. C\u00f3mo esto es as\u00ed, se ha dicho ya; pero se har\u00e1 m\u00e1s evidente, si consideramos cu\u00e1l es la naturaleza de la virtud. En todo lo continuo y divisible es posible tomar una cantidad mayor, o menor, o igual, y esto, o bien con relaci\u00f3n a la cosa misma, o a nosotros; y lo igual es un t\u00e9rmino medio entre el exceso y el defecto. Llamo t\u00e9rmino medio de una cosa al que dista lo mismo de ambos extremos, y \u00e9ste es uno y el mismo para todos; y en relaci\u00f3n con nosotros, al que ni excede ni se queda corto, y \u00e9ste no es ni uno ni el mismo para todos. Por ejemplo, si diez es mucho y dos es poco, se toma el seis como t\u00e9rmino medio en cuanto a la cosa, pues excede y es excedido en una cantidad igual, y en esto consiste el medio seg\u00fan la proporci\u00f3n aritm\u00e9tica. Pero el medio relativo a nosotros, [1106b]<\/strong> no ha de tomarse de la misma manera, pues si para uno es mucho comer diez minas de alimentos, y poco comer dos, el entrenador no prescribir\u00e1 seis minas, pues probablemente esa cantidad ser\u00e1 mucho o poco para el que ha de tomarla: para Mil\u00f3n,1<\/a><\/sup>Mil\u00f3n de Crotona, atleta del siglo VI a.C., vencedor varias veces de los Juegos Ol\u00edmpicos y famoso por su fuerza extraordinaria. La mina, como unidad de peso, equival\u00eda a unos 436 grs.<\/span> poco; para el que se inicia en los ejercicios corporales, mucho. As\u00ed pues, todo conocedor evita el exceso y el defecto, y busca el t\u00e9rmino medio y lo prefiere; pero no el t\u00e9rmino medio de la cosa, sino el relativo a nosotros.<\/span><\/p>\n Ir al siguiente fragmento<\/a><\/p>\n Fragmento anterior<\/a><\/p>\n Ir al inicio de la entrada<\/a><\/p>\n Ir al \u00cdndice<\/a><\/p>\n If therefore this is true of all things, excellence or virtue in a man will be the disposition which renders him a good man and also which will cause him to perform his function well. We have already indicated what this means; but it will throw more light on the subject if we consider what constitutes the specific nature of virtue. Now of everything that is continuous2<\/a><\/sup>i.e., without distinct parts, and so (if divisible at all), divisible at any point, as opposed to what is \u03b4\u03b9\u1fc3\u03c1\u03b7\u03bc\u03ad\u03bd\u03bf\u03bd, \u2018discrete,\u2019 or made up of distinct parts and only divisible between them.<\/span> and divisible, it is possible to take the larger part, or the smaller part, or an equal part, and these parts may be larger, smaller, and equal either with respect to the thing itself or relatively to us; the equal part being a mean between excess and deficiency.3<\/a><\/sup>See note<\/strong><\/a> below.<\/span> By the mean of the thing I denote a point equally distant from either extreme, which is one and the same for everybody; by the mean relative to us, that amount which is neither too much nor too little, and this is not one and the same for everybody. For example, let 10 be many and 2 few; then one takes the mean with respect to the thing if one takes 6; since 6 \u2013 2 = 10 \u2013 6, and this is the mean according to arithmetical proportion.4<\/a><\/sup>We should rather call this an arithmetical progression.<\/span> But we cannot arrive by this method at the mean relative to us. [1106b]<\/strong> Suppose that 10 lb. of food is a large ration for anybody and 2 lb. a small one: it does not follow that a trainer will prescribe 6 lb., for perhaps even this will be a large ration, or a small one, for the particular athlete who is to receive it; it is a small ration for a Milo,5<\/a><\/sup>A famous wrestler.<\/span> but a large one for a man just beginning to go in for athletics. And similarly with the amount of running or wrestling exercise to be taken. In the same way then an expert in any art avoids excess and deficiency, and seeks and adopts the mean\u2014the mean that is not of the thing but relative to us.<\/span><\/p>\n Greek comparatives, \u2018larger\u2019, \u2018smaller\u2019, etc., may also mean \u2018too large\u2019, \u2018too small\u2019, etc.; and there is the same ambiguity in the words translated \u2018excess\u2019 and \u2018deficiency\u2019. Again \u03bc\u03ad\u03c3\u03bf\u03bd, \u2018middle\u2019 or \u2018mean\u2019, is used as a synonym for \u03bc\u03ad\u03c4\u03c1\u03b9\u03bf\u03bd \u2018moderate\u2019 or of the right amount, and \u1f34\u03c3\u03bf\u03bd \u2018equal\u2019 can mean \u2018equitable\u2019. Hence \u2018to take an equal part with respect to the thing itself\u2019 means to take a part equal to the part left, viz. a half; \u2018to take an equal part relatively to us,\u2019 means to take what is a fair or suitable amount. The former is a mean as being exactly in the middle between all and none\u2014if the thing in question is represented by a line, this is bisected at a point equidistant from its two ends; the latter is a mean in the sense of being the right amount for the recipient, and also of lying somewhere between any two other amounts that happen to be too much and too little for him.<\/span><\/p>\n Go to the next fragment<\/a><\/p>\n Previous fragment<\/a><\/p>\n Top of this page<\/a><\/p>\n Index<\/a><\/p>\n Quod si ita est in omnibus, certe hominis virt\u016bs habitus erit, quo & bonus <\/span>hom<\/span>\u014d efficitur, & officio suo ac munere probe fungitur. Hoc quemadmodum futurum sit, & iam diximus, & nunc ita denique perspici poterit, si qualis qualis eius sit natura, etiam atque etiam considerabimus. Licet quidem in omni natura cohaerente & continuata, quaeque secari potest & dividi, & quod praestat, notare, & quod superatur, & quod aequale est: idque vel pro re\u012b natura vel nostro more. Aequale autem <\/span>d\u012bcitur<\/span> id, quod medium est inter rem quae praestat, & eam quae vincitur. <\/span>R<\/span>e\u012b autem medium appello id, quod aeque abest ab utraque extremitate: idque apud omnes unum idemque valet & efficit. Nostra autem <\/span>rati\u014dne<\/span> id medium est, quod nec transit modum nec deserit, nec unum idemque apud omnes valet. Ut si decem nimium multa sunt, duo n\u014dn satis, capiant sex pro <\/span>re<\/span>\u012b<\/span> medio. Eaque enim superant atque superantur. Hoc autem medium a proportione arithmetica ducitur. At quod nobis medium est, n\u014dn ita sumitur. <\/span>N<\/span>\u014dn<\/span> enim si <\/span>cui dec<\/span>em<\/span> minas edere nimium <\/span>sit<\/span>, duas parum, <\/span>s<\/span>ex minas <\/span>magister ludi praescripserit. Est enim hoc fortasse nimium vel parum ei qu\u012b capiat, ut Milioni parum, tironi nimium. Eadem est & cursus <\/span>rati\u014d<\/span> & luctae.<\/span><\/span><\/p>\n Perge ad sequ\u0113ns caput<\/a><\/p>\n Redde ad prius caput<\/a><\/p>\n Perge ad initium paginae huius<\/a><\/p>\n Perge ad indicem<\/a><\/p>\n EN CONSTRVCCION<\/strong><\/span><\/p>\n EN CONSTRVCCION<\/strong><\/span><\/p>\n Perge ad sequ\u0113ns caput<\/a><\/p>\n Redde ad prius caput<\/a><\/p>\n Perge ad initium paginae huius<\/a><\/p>\n![\"\"](\"https:\/\/atriumphilosophicum.es\/wp-content\/uploads\/2023\/04\/images.jpeg\")
<\/p>\n\u0112thica Nic\u014dmachea L-II 014<\/span><\/h1>\n
\u00c9tica Nicom\u00e1quea L-II 014<\/span><\/h1>\n
Nicomachean Ethics L-II 014<\/span><\/h1>\n
Some clarifications<\/span><\/h2>\n
Ad Nicomachum filium de Moribus L-II 014<\/span><\/h1>\n
Conversaciones en el Atrium<\/span><\/h1>\n
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