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HODOI ELEKTRONIKAI
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Aristote, Éthique à Eudème, livre I

ἐν

Livre, page

[1, 1216]   θηρίον ἢ ἄνθρωπον· ~ὁ γοῦν ἐν Αἰγύπτῳ βοῦς, (ὃν ὡς Ἆπιν

[1, 1217]   τό τε γὰρ ὄν, ὥσπερ ἐν ἄλλοις διῄρηται, σημαίνει τὸ μὲν

[1, 1214]   ἐστίν) μάλιστα δὴ δεῖ πρῶτον ἐν αὑτῷ διορίσασθαι μήτε προπετῶς μήτε

[1, 1217]   ὁ νοῦς καὶ ὁ θεός, ἐν δὲ τῷ ποιῷ τὸ δίκαιον,

[1, 1217]   δὲ τῷ ποιῷ τὸ δίκαιον, ἐν δὲ τῷ ποσῷ τὸ μέτριον,

[1, 1217]   δὲ τῷ ποσῷ τὸ μέτριον, ἐν δὲ τῷ πότε ὁ καιρός,

[1, 1214]   ~ΚΕΦΑΛΑΙΟΝ Α' (Ὁ μὲν ἐν Δήλῳ παρὰ τῷ θεῷ τὴν

[1, 1217]   τῷ κινεῖν, καὶ τὸ (ἀγαθὸν ἐν ἑκάστῃ τῶν πτώσεών ἐστι τούτων,

[1, 1214]   δ᾽ (ἐκ δυοῖν, τοῖς δ᾽ ἐν ἑνί τινι τούτων εἶναι τὸ

[1, 1214]   λόγων, ἀλλ᾽ οἳ μὲν ἡλικίας ἐν ᾗ μεταβαλοῦσιν, οἳ δὲ κολάσεως

[1, 1218]   εἶναι πῶς ἄν τις ὑπολάβοι ἐν οἷς ζωὴ μὴ ὑπάρχει; δεῖ

[1, 1218]   τὸ ἀγαθὸν θεωρῆσαι μιᾶς. ~(ἔτι ἐν ὅσοις ὑπάρχει τὸ πρότερον καὶ

[1, 1217]   ἑκάστῃ τῶν πτώσεών ἐστι τούτων, ἐν οὐσίᾳ μὲν ὁ νοῦς καὶ

[1, 1216]   βοῦς, (ὃν ὡς Ἆπιν τιμῶσιν, ἐν πλείοσι τῶν τοιούτων ἐξουσιάζει πολλῶν

[1, 1216]   γὰρ ταῦτα κατὰ τὴν πρώτην ἐν τῇ μητρὶ γένεσιν πεφυκότα μὲν

[1, 1217]   ὃ μὴ κατὰ τὴν ἐπωνυμίαν ἐν τῇ φύσει μετέχει θείου τινός,

[1, 1214]   τῇ μεθόδῳ· πρῶτον δὲ (σκεπτέον ἐν τίνι τὸ εὖ ζῆν καὶ

[1, 1214]   διορίσασθαι μήτε προπετῶς μήτε ῥαθύμως, ἐν τίνι τῶν ἡμετέρων τὸ ζῆν

[1, 1218]   ὑγιείας ἰσχύος σωφροσύνης, ὅτι καὶ ἐν τοῖς ἀκινήτοις μᾶλλον τὸ καλόν.

[1, 1218]   ἕνεκα. οὐκ ἔστι δὲ τὸ ἐν τοῖς ἀκινήτοις. φανερὸν ὅτι οὔτε

[1, 1215]   τῶν ἐπιεικῶν. Εἰ μὲν γὰρ ἐν τοῖς διὰ τύχην γινομένοις ἢ

[1, 1217]   πολλοῖς περὶ αὐτοῦ τρόποις καὶ ἐν τοῖς ἐξωτερικοῖς λόγοις καὶ ἐν

[1, 1217]   ἐν τοῖς ἐξωτερικοῖς λόγοις καὶ ἐν τοῖς κατὰ φιλοσοφίαν. ἔπειτ᾽ εἰ

[1, 1217]   τὸ ἄριστον, καὶ λέγεται ποσαχῶς. ἐν τρισὶ δὴ μάλιστα φαίνεται δόξαις

[1, 1214]   μακαρίως καὶ καλῶς εἴη ἂν ἐν τρισὶ μάλιστα, τοῖς εἶναι δοκοῦσιν

[1, 1215]   τῆς αὐτῶν πραγματείας) εἰ δ᾽ ἐν τῷ αὐτὸν ποιόν τινα εἶναι

[1, 1215]   ἀνδρὸς τὸ γνῶναι, τί τῶν ἐν τῷ ζῆν αἱρετόν, καὶ λαβὼν

[1, 1216]   καὶ τί τὸ ἀγαθὸν τὸ ἐν τῷ ζῆν. Τὸν μὲν οὖν

[1, 1217]   ἐν τῷ κινεῖσθαι τὸ δὲ ἐν τῷ κινεῖν, καὶ τὸ (ἀγαθὸν

[1, 1217]   καὶ πρὸς τούτοις τὸ μὲν ἐν τῷ κινεῖσθαι τὸ δὲ ἐν

[1, 1218]   γυμναστικῇ εὐεξία (ἔτι καὶ τὸ ἐν τῷ λόγῳ γεγραμμένον· ἢ γὰρ

[1, 1215]   νομίζειν εἶναι τὴν εὐδαιμονίαν, πότερον ἐν τῷ ποιόν τινα μόνον εἶναι

[1, 1216]   ἀπολαυστικὸν βίον, οὗτοι δὲ πάντες ἐν τῷ χαίρειν φαίνονται τάττειν τὴν

Livre, page
[1, 1216]	θηρίον ἢ ἄνθρωπον· ~ὁ γοῦν	ἐν	Αἰγύπτῳ βοῦς, (ὃν ὡς Ἆπιν
[1, 1217]	τό τε γὰρ ὄν, ὥσπερ	ἐν	ἄλλοις διῄρηται, σημαίνει τὸ μὲν
[1, 1214]	ἐστίν) μάλιστα δὴ δεῖ πρῶτον	ἐν	αὑτῷ διορίσασθαι μήτε προπετῶς μήτε
[1, 1217]	ὁ νοῦς καὶ ὁ θεός,	ἐν	δὲ τῷ ποιῷ τὸ δίκαιον,
[1, 1217]	δὲ τῷ ποιῷ τὸ δίκαιον,	ἐν	δὲ τῷ ποσῷ τὸ μέτριον,
[1, 1217]	δὲ τῷ ποσῷ τὸ μέτριον,	ἐν	δὲ τῷ πότε ὁ καιρός,
[1, 1214]	~ΚΕΦΑΛΑΙΟΝ Α' (Ὁ μὲν	ἐν	Δήλῳ παρὰ τῷ θεῷ τὴν
[1, 1217]	τῷ κινεῖν, καὶ τὸ (ἀγαθὸν	ἐν	ἑκάστῃ τῶν πτώσεών ἐστι τούτων,
[1, 1214]	δ᾽ (ἐκ δυοῖν, τοῖς δ᾽	ἐν	ἑνί τινι τούτων εἶναι τὸ
[1, 1214]	λόγων, ἀλλ᾽ οἳ μὲν ἡλικίας	ἐν	ᾗ μεταβαλοῦσιν, οἳ δὲ κολάσεως
[1, 1218]	εἶναι πῶς ἄν τις ὑπολάβοι	ἐν	οἷς ζωὴ μὴ ὑπάρχει; δεῖ
[1, 1218]	τὸ ἀγαθὸν θεωρῆσαι μιᾶς. ~(ἔτι	ἐν	ὅσοις ὑπάρχει τὸ πρότερον καὶ
[1, 1217]	ἑκάστῃ τῶν πτώσεών ἐστι τούτων,	ἐν	οὐσίᾳ μὲν ὁ νοῦς καὶ
[1, 1216]	βοῦς, (ὃν ὡς Ἆπιν τιμῶσιν,	ἐν	πλείοσι τῶν τοιούτων ἐξουσιάζει πολλῶν
[1, 1216]	γὰρ ταῦτα κατὰ τὴν πρώτην	ἐν	τῇ μητρὶ γένεσιν πεφυκότα μὲν
[1, 1217]	ὃ μὴ κατὰ τὴν ἐπωνυμίαν	ἐν	τῇ φύσει μετέχει θείου τινός,
[1, 1214]	τῇ μεθόδῳ· πρῶτον δὲ (σκεπτέον	ἐν	τίνι τὸ εὖ ζῆν καὶ
[1, 1214]	διορίσασθαι μήτε προπετῶς μήτε ῥαθύμως,	ἐν	τίνι τῶν ἡμετέρων τὸ ζῆν
[1, 1218]	ὑγιείας ἰσχύος σωφροσύνης, ὅτι καὶ	ἐν	τοῖς ἀκινήτοις μᾶλλον τὸ καλόν.
[1, 1218]	ἕνεκα. οὐκ ἔστι δὲ τὸ	ἐν	τοῖς ἀκινήτοις. φανερὸν ὅτι οὔτε
[1, 1215]	τῶν ἐπιεικῶν. Εἰ μὲν γὰρ	ἐν	τοῖς διὰ τύχην γινομένοις ἢ
[1, 1217]	πολλοῖς περὶ αὐτοῦ τρόποις καὶ	ἐν	τοῖς ἐξωτερικοῖς λόγοις καὶ ἐν
[1, 1217]	ἐν τοῖς ἐξωτερικοῖς λόγοις καὶ	ἐν	τοῖς κατὰ φιλοσοφίαν. ἔπειτ᾽ εἰ
[1, 1217]	τὸ ἄριστον, καὶ λέγεται ποσαχῶς.	ἐν	τρισὶ δὴ μάλιστα φαίνεται δόξαις
[1, 1214]	μακαρίως καὶ καλῶς εἴη ἂν	ἐν	τρισὶ μάλιστα, τοῖς εἶναι δοκοῦσιν
[1, 1215]	τῆς αὐτῶν πραγματείας) εἰ δ᾽	ἐν	τῷ αὐτὸν ποιόν τινα εἶναι
[1, 1215]	ἀνδρὸς τὸ γνῶναι, τί τῶν	ἐν	τῷ ζῆν αἱρετόν, καὶ λαβὼν
[1, 1216]	καὶ τί τὸ ἀγαθὸν τὸ	ἐν	τῷ ζῆν. Τὸν μὲν οὖν
[1, 1217]	ἐν τῷ κινεῖσθαι τὸ δὲ	ἐν	τῷ κινεῖν, καὶ τὸ (ἀγαθὸν
[1, 1217]	καὶ πρὸς τούτοις τὸ μὲν	ἐν	τῷ κινεῖσθαι τὸ δὲ ἐν
[1, 1218]	γυμναστικῇ εὐεξία (ἔτι καὶ τὸ	ἐν	τῷ λόγῳ γεγραμμένον· ἢ γὰρ
[1, 1215]	νομίζειν εἶναι τὴν εὐδαιμονίαν, πότερον	ἐν	τῷ ποιόν τινα μόνον εἶναι
[1, 1216]	ἀπολαυστικὸν βίον, οὗτοι δὲ πάντες	ἐν	τῷ χαίρειν φαίνονται τάττειν τὴν

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Analyse, design et réalisation informatiques : B. Maroutaeff - J. Schumacher
Dernière mise à jour : 29/05/2008