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Aristotle devotes Book V of the Nicomachean Ethics to justice (this is also Book IV of the Eudemian Ethics). In this discussion, Aristotle defines justice as having two different but related senses—general justice and particular justice. General justice is virtue expressed in relation to other people.
First page of a 1566 edition of the Aristotolic Ethics in Greek and Latin. The Nicomachean Ethics (/ ˌ n aɪ k ɒ m ə ˈ k i ə n, ˌ n ɪ-/; Ancient Greek: Ἠθικὰ Νικομάχεια, Ēthika Nikomacheia) is Aristotle's best-known work on ethics: the science of the good for human life, that which is the goal or end at which all our actions aim. [1]:
Justice stood above these three to properly regulate the relations among them. Plato sometimes [c] lists holiness (hosiotes, eusebeia, aidos) amongst the cardinal virtues. He especially associates holiness with justice, but leaves their precise relationship unexplained. In Aristotle's Rhetoric, we read:
In its broadest sense, justice is the idea that individuals should be treated fairly. According to the Stanford Encyclopedia of Philosophy, the most plausible candidate for a core definition comes from the Institutes of Justinian, a codification of Roman Law from the sixth century AD, where justice is defined as "the constant and perpetual will to render to each his due".
Justice is one of the four cardinal virtues in classical European philosophy and Roman Catholicism. It is the moderation or mean between selfishness and selflessness — between having more and having less than one's fair share. [ 1 ] :
Reciprocity is mentioned in Aristotle's Nicomachean Ethics at Book 5, Chapter 5, Line 1: "Some think that reciprocity is without qualification just, as the Pythagoreans said;", meaning that "Should a man suffer what he did, right justice would be done". Aristotle is stating the problems of this approach.
Aristotle's Doctrine of the Mean is a paradigm example of his thinking. [6] Aristotle deliberated on the various goals of education: including practical skills, arete, and theory. [7] [8]: 149–152 Educating towards arete means boys would be educated towards things that are useful in life.
In this teleological view, the good stems from objective facts about human life and purpose, which may vary, depending upon peoples' occupations, virtue-levels, etc. [13] However, noting that only citizens have the salvation (common good) of the city at heart, [21] Aristotle argues that, regardless of form of government, [17] [18] [22] those ...