第31章

THE question which is the more desirable, or the better, of two or more things, should be examined upon the following lines: only first of all it must be clearly laid down that the inquiry we are making concerns not things that are widely divergent and that exhibit great differences from one another (for nobody raises any doubt whether happiness or wealth is more desirable), but things that are nearly related and about which we commonly discuss for which of the two we ought rather to vote, because we do not see any advantage on either side as compared with the other. Clearly, in such cases if we can show a single advantage, or more than one, our judgement will record our assent that whichever side happens to have the advantage is the more desirable.

First, then, that which is more lasting or secure is more desirable than that which is less so: and so is that which is more likely to be chosen by the prudent or by the good man or by the right law, or by men who are good in any particular line, when they make their choice as such, or by the experts in regard to any particular class of things; i.e. either whatever most of them or what all of them would choose; e.g. in medicine or in carpentry those things are more desirable which most, or all, doctors would choose; or, in general, whatever most men or all men or all things would choose, e.g. the good: for everything aims at the good. You should direct the argument you intend to employ to whatever purpose you require. Of what is 'better' or 'more desirable' the absolute standard is the verdict of the better science, though relatively to a given individual the standard may be his own particular science.

In the second place, that which is known as 'an x' is more desirable than that which does not come within the genus 'x'-e.g. justice than a just man; for the former falls within the genus 'good', whereas the other does not, and the former is called 'a good', whereas the latter is not: for nothing which does not happen to belong to the genus in question is called by the generic name; e.g. a 'white man' is not 'a colour'. Likewise also in other cases.

Also, that which is desired for itself is more desirable than that which is desired for something else; e.g. health is more desirable than gymnastics: for the former is desired for itself, the latter for something else. Also, that which is desirable in itself is more desirable than what is desirable per accidens; e.g. justice in our friends than justice in our enemies: for the former is desirable in itself, the latter per accidens: for we desire that our enemies should be just per accidens, in order that they may do us no harm. This last principle is the same as the one that precedes it, with, however, a different turn of expression. For we desire justice in our friends for itself, even though it will make no difference to us, and even though they be in India; whereas in our enemies we desire it for something else, in order that they may do us no harm.