HODOI ELEKTRONIKAI: Corpora

HODOI ELEKTRONIKAI
Corpora

Aristote, La grande morale, livre I

Liste des contextes (ordre alphabétique inverse)

ω = 68 formes différentes pour 248 occurrences

α β γ δ ε ζ η θ ι κ λ μ ν ξ ο π ρ ς τ υ φ χ ψ ω

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Livre, Chap.

[1, 31]   τὸ δίκαιον ἴσον, καὶ τὸ τῷ ἀνάλογον ἴσον δίκαιον ἂν εἴη.

[1, 31]   τὸ μὲν γὰρ δίκαιον τὸ τῷ νόμῳ ὡρισμένον, τὸ δὲ δικαιοπράγημα

[1, 20]   μὴ εἶναι ἐν αὐτοῖς λόγον, ᾧ δοκιμάζοντα τὸ καλὸν αἱροῦνται. Πᾶσα

[1, 31]   ὁ εἰδὼς καὶ ὃν καὶ ᾧ καὶ οὗ ἕνεκα. Ὅταν δὲ

[1, 31]   ὅταν εἰδὼς καὶ ὃν καὶ ᾧ καὶ οὗ ἕνεκα, οὕτως δίκαιον

[1, 24]   σαλάκων τοιοῦτός ἐστιν, ὁ ἐν ᾧ μὴ δεῖ καιρῷ ἐνδεικνύμενος τὴν

[1, 31]   εἰδὼς μήθ´ ὃν βλάπτει μήθ´ ᾧ μηθ´ οὗ ἕνεκεν· ἀλλ´ ἤδη

[1, 32]   ἴσως ἐστὶν πρῶτον μέν, ἐν ᾧ ὁ λόγος ἐγγίνεται, ὑπὲρ τούτου

[1, 19]   καὶ παντὶ χρόνῳ, ἀλλ´ ἐν ᾧ οἱ φόβοι καὶ οἱ κίνδυνοι

[1, 19]   μὲν γὰρ τοιοῦτος οὐκ ἀνδρεῖος, ᾧ ὅλως μηθέν ἐστι φοβερόν· οὕτω

[1, 4]   ἄλλο δέ τι παρὰ ταῦτα, ᾧ οὐθὲν ἔχομεν οἰκειότερον ὄνομα ἐπιθεῖναι

[1, 18]   ἀποδίδομεν ὡς κάλλιον, ἀλλ´ ἐν ᾧ οὐκ ἔστιν ἐνέργεια; Ναί, ἀλλὰ

[1, 4]   δοκεῖ, μόριόν τι τῆς ψυχῆς ᾧ τρεφόμεθα, ὃ καλοῦμεν θρεπτικόν (τοῦτο

[1, 15]   τὴν δ´ ἄνθρωπον ἐν Ἀρείῳ πάγῳ ἀποφυγεῖν· οὗ παροῦσαν δι´ οὐθὲν

[1, 31]   τὰ φύσει ὄντα μεταλαμβάνουσι μεταβολῆς. Λέγω δ´ οἷον εἰ τῇ ἀριστερᾷ

[1, 1]   ἄνευ τοῦ ποῖόν τινα εἶναι, λέγω δ´ οἷον σπουδαῖον· τὸ δὲ

[1, 19]   ὁ ἀνδρεῖος τοῖς κατ´ ἀνθρώπους· λέγω δὲ οἷον ἃ οἱ πολλοὶ

[1, 32]   ἔχειν ἐπὶ τῶν ἀρετῶν ἁπασῶν. Λέγω δὲ οἷον εἰσὶν ἀρεταὶ καὶ

[1, 32]   περὶ τὰ ἐν μεταβολῇ ὄντα. Λέγω δὲ οἷον εὐθὺ μὲν ἢ

[1, 32]   καὶ κατὰ τὸν ὀρθὸν λόγον (λέγω δέ, ὡς ἂν ὁ λόγος

[1, 2]   δὲ δυνάμεις. Τὸ δὲ τίμιον λέγω τὸ τοιοῦτον, τὸ θεῖον, τὸ

[1, 32]   μὴ εἰδότα καὶ προαιρούμενον τῷ λόγῳ. Διὸ τὴν ἀρετὴν ἔφη λόγον

[1, 32]   ἀρετήν. Διὸ καὶ συνεργεῖ τῷ λόγῳ καὶ οὐκ ἔστιν ἄνευ τοῦ

[1, 5]   τὰ τοιαῦτα, ἐν δὲ τῷ ἀλόγῳ αὗται αἱ ἀρεταὶ λεγόμεναι, σωφροσύνη

[1, 32]   τῶν καλῶν, ἀλλ´ ὁρμῇ τινι ἀλόγῳ, ὀρθῶς δὲ ταῦτα καὶ κατὰ

[1, 31]   δίδωσιν, ὁ δ´ οἰκοδόμος τῷ γεωργῷ οἰκίαν· ὁμοίως δὲ οἱ ἄλλοι

[1, 31]   οἰκοδόμῳ, οὕτως ὁ οἰκοδόμος τῷ γεωργῷ· ὁμοίως τῷ σκυτεῖ, τῷ ὑφάντῃ,

[1, 31]   γὰρ τῶν μὲν ἀγαθῶν τὰ μείζω αὑτοῖς νέμωσι, τῶν δὲ κακῶν

[1, 1]   τῷ κατὰ τὸν ὅρον κοινῷ ἀγαθῷ. Ὅτι γὰρ ἀγαθόν, καὶ ἐνταῦθ´

[1, 1]   ποιεῖται. Ἀλλ´ ἴσως {φησὶ} τούτῳ τἀγαθῷ ἀρχῇ χρησάμενος ὑπὲρ τῶν καθ´

[1, 10]   ἐστιν τὸ δικαίῳ εἶναι καὶ σπουδαίῳ, ἐὰν βούλωμαι, ἔσομαι πάντων σπουδαιότατος.

[1, 10]   ἐπειδήπερ ἐπ´ ἐμοί ἐστιν τὸ δικαίῳ εἶναι καὶ σπουδαίῳ, ἐὰν βούλωμαι,

[1, 31]   ἂν δόξειεν λέγεσθαι τῷ πολιτικῷ δικαίῳ (ἔστιν γὰρ τὸ δίκαιον, ὑπὲρ

[1, 31]   Ἐπεὶ οὖν ἡ δικαιοσύνη ἐν δικαίῳ καὶ ἐν ἴσῳ καὶ ἐν

[1, 4]   δεῖ λανθάνειν ὅτι καὶ ἐν τελείῳ ἔσται. Οὐ γὰρ ἔσται ἐν

[1, 4]   τέλειον εἶναι καὶ ἐν χρόνῳ τελείῳ καὶ ἐν ἀνθρώπῳ. Ὅτι δὲ

[1, 4]   χρόνῳ γε ἀτελεῖ, ἀλλ´ ἐν τελείῳ. Τέλειος δ´ ἂν εἴη χρόνος,

[1, 31]   οἰκονομικόν. Ἡ γὰρ ψυχὴ εἰς πλείω μεμερισμένη ἔχει τι αὑτῆς τὸ

[1, 22]   δὲ καὶ τῆς ἀνελευθεριότητος εἴδη πλείω, οἷον κίμβικάς τινας καλοῦμεν καὶ

[1, 7]   καὶ εἰρωνείας. Τὸ μὲν γὰρ πλείω προσποιεῖσθαι τῶν ὑπαρχόντων ἔχειν ἀλαζονείας,

[1, 29]   μὲν γὰρ κόλαξ ἐστὶν ὁ πλείω τῶν προσηκόντων καὶ ὄντων προστιθείς,

[1, 30]   μὲν γὰρ ἀλαζών ἐστιν ὁ πλείω τῶν ὑπαρχόντων αὑτῷ προσποιούμενος εἶναι,

[1, 30]   τούτων ποιήσει. Οὔτε γὰρ προσποιήσεται πλείω τῶν ὑπαρχόντων οὔτ´ ἐλάττω, ἀλλὰ

[1, 29]   ἀνὰ μέσον τούτων· οὔτε γὰρ πλείω τῶν ὑπαρχόντων προσθήσει, οὔτ´ ἐπαινέσει

[1, 31]   ἐπὶ τὸ πολὺ καὶ τὸν πλείω χρόνον οὕτω διαμένει ἡ ἀριστερὰ

[1, 22]   εἰς ἃ μὴ δεῖ καὶ πλείω ὧν δεῖ καὶ ὅτε μὴ

[1, 31]   τὰ ἀδικήματα, καὶ τὸ ἀντιπαθεῖν πλείω ὧν ἐποίησεν δίκαιον ἐστίν. Ἐπεὶ

[1, 15]   φίλτρου, τὴν δ´ ἄνθρωπον ἐν Ἀρείῳ πάγῳ ἀποφυγεῖν· οὗ παροῦσαν δι´

[1, 19]   οὐχ ὅταν οὕτω συμπέσῃ τῷ ἀνδρείῳ ὥστε ὅλως μὴ φοβεῖσθαι. Ὁ

[1, 25]   ἡσθήσεται κακῶς πράττοντι καὶ τῷ ἀξίῳ καὶ τῷ ἀναξίῳ. Ὁ δέ

[1, 25]   καὶ τῷ ἀξίῳ καὶ τῷ ἀναξίῳ. Ὁ δέ γε νεμεσητικὸς οὔ

[1, 25]   περὶ ἀγαθά, ἃ τυγχάνει ὑπάρχοντα ἀναξίῳ ὄντι, λυπή τις. Νεμεσητικὸς οὖν

[1, 1]   τῷ τί καὶ ἐν τῷ ποιῷ καὶ ἐν τῷ ποσῷ καὶ

[1, 1]   τῷ διανοητικῷ τῆς ψυχῆς ἐγγίνεται μορίῳ· γίνονται οὖν αἱ ἀρεταὶ πᾶσαι

[1, 5]   καὶ ὑπηρετεῖ τῷ λόγον ἔχοντι μορίῳ. Ἔστιν δ´ ἡ ἀρετὴ ἡ

[1, 1]   ἐν τῷ λογιστικῷ τῆς ψυχῆς μορίῳ· συμβαίνει οὖν αὐτῷ ἐπιστήμας ποιοῦντι

[1, 4]   δὲ εἶναι ὁρμὴ ἐν τῷ μορίῳ τούτῳ, ἀλλ´ ὅμοιον ἔοικεν εἶναι

[1, 16]   τῶν συμβαινόντων, ὁποῖ´ ἂν φαίνηται βελτίω εἶναι, ταῦτα προαιρεῖται καὶ διὰ

[1, 31]   τὰ δεξιὰ οὐδὲν ἧττον φύσει βελτίω ἐστὶ τῆς ἀριστερᾶς, κἂν πάντα

[1, 31]   δὲ τρόπῳ ἕτεροι) τῷ δὲ υἱῷ πρὸς πατέρα καὶ οἰκέτῃ πρὸς

[1, 31]   φασίν, οἰκέτῃ πρὸς δεσπότην καὶ υἱῷ πρὸς πατέρα. Τὸ δ´ ἐν

[1, 1]   λόγου, λόγος δὲ ἐν τῷ διανοητικῷ τῆς ψυχῆς ἐγγίνεται μορίῳ· γίνονται

[1, 31]   ὁμωνύμως ἂν δόξειεν λέγεσθαι τῷ πολιτικῷ δικαίῳ (ἔστιν γὰρ τὸ δίκαιον,

[1, 1]   πᾶσαι κατ´ αὐτὸν ἐν τῷ λογιστικῷ τῆς ψυχῆς μορίῳ· συμβαίνει οὖν

[1, 19]   ἀνδρεῖος· ἂν οὖν τὴν αἰσχύνην περιέλω δι´ ἣν ἦν ἀνδρεῖος, οὐκέτι

[1, 31]   παρῆκα τῷ πρεσβυτέρῳ ἢ τῷ φίλῳ. Ἀδικούμενος δέ γε οὐδεὶς σεμνύνεται.

[1, 4]   τοίνυν τοῦτο ὁρῶμεν ὅτι οὐθενὶ ἄλλῳ ἢ ψυχῇ ζῶμεν· ἐν ψυχῇ

[1, 31]   Οὔτε γὰρ τῷ ποδὶ τῷ ἐμῷ πρὸς ἐμὲ οὔτε τῇ χειρί,

[1, 31]   ὡς γὰρ ὁ γεωργὸς τῷ οἰκοδόμῳ, οὕτως ὁ οἰκοδόμος τῷ γεωργῷ·

[1, 31]   Ὁ μὲν οὖν γεωργὸς τῷ οἰκοδόμῳ σῖτον δίδωσιν, ὁ δ´ οἰκοδόμος

[1, 31]   τὰ μὲν φύσει τὰ δὲ νόμῳ. Δεῖ δ´ οὕτως ὑπολαμβάνειν μὴ

[1, 31]   Τὸ δὲ πολιτικόν ἐστιν τὸ νόμῳ, οὐ τὸ φύσει. Τὸ δ´

[1, 31]   μὲν γὰρ ἄδικόν ἐστιν τὸ νόμῳ ὡρισμένον, οἷον τὸ τὴν παρακαταθήκην

[1, 31]   μὲν γὰρ δίκαιον τὸ τῷ νόμῳ ὡρισμένον, τὸ δὲ δικαιοπράγημα τὸ

[1, 1]   τῶν μέρος ἀγαθῶν, ἢ τῷ ὁρισμῷ δείκνυμεν ὅτι ὁ αὐτὸς λόγος

[1, 6]   φέρεσθαι, ὅμως οὐκ ἄν ποτε ἄνω ἐνεχθείη, ἀλλ´ ἀεὶ κάτω. Ὁμοίως

[1, 6]   κάτω φέρεσθαι· ἄν τις οὖν ἄνω ῥίπτῃ πολλάκις καὶ ἐθίζῃ ἄνω

[1, 13]   ἀποδεδομένος, τῷ μὲν πυρὶ ὁ ἄνω, τῇ δὲ γῇ ὁ κάτω·

[1, 13]   γε βιάσασθαι καὶ τὸν λίθον ἄνω φέρεσθαι καὶ τὸ πῦρ κάτω.

[1, 6]   ἄνω ῥίπτῃ πολλάκις καὶ ἐθίζῃ ἄνω φέρεσθαι, ὅμως οὐκ ἄν ποτε

[1, 19]   ἀνδρεῖος. Ἔτι δὲ καὶ ὥσπερ ἐπάνω διειλόμεθα, περὶ φόβους καὶ κινδύνους

[1, 31]   ἐστι τοῦτο, ὃ καὶ μικρὸν ἐπάνω ἐλέγετο, ὅταν μὴ εἰδὼς μήθ´

[1, 31]   ὃ ἦν, εἴρηται ἐν τοῖς ἐπάνω ἡμῖν) καὶ ὅταν εἰδὼς καὶ

[1, 31]   Ἐκ μὲν δὴ τοῦ ἀκρατοῦς σκοπουμένῳ ἔοικεν ἐνδέχεσθαι. Καὶ πάλιν οὕτως.

[1, 1]   ἀρετῆς φράζειν· οὐδὲν γὰρ τούτῳ κἀκείνῳ κοινόν. Οὗτοι μὲν οὖν ἐπὶ

[1, 1]   καὶ τῷ κατὰ τὸν ὅρον κοινῷ ἀγαθῷ. Ὅτι γὰρ ἀγαθόν, καὶ

[1, 19]   ἐν τῷ τυχόντι καὶ παντὶ χρόνῳ, ἀλλ´ ἐν ᾧ οἱ φόβοι

[1, 4]   οὗτος γὰρ τέλειος. Οὐδ´ ἐν χρόνῳ γε ἀτελεῖ, ἀλλ´ ἐν τελείῳ.

[1, 4]   τὸ τέλειον εἶναι καὶ ἐν χρόνῳ τελείῳ καὶ ἐν ἀνθρώπῳ. Ὅτι

[1, 4]   τὸν εὐδαίμονα ἐν τῷ μεγίστῳ χρόνῳ τοῦ βίου κρίνειν, ὡς δέον

[1, 20]   τἆλλα ζῷα λέγομεν εἶναι σώφρονα ἔξω ἀνθρώπου, διὰ τὸ μὴ εἶναι

[1, 10]   οὔτε τῶν ἐμψύχων τῶν ἄλλων ἔξω ἀνθρώπων. Δῆλον οὖν ὅτι ὁ

[1, 31]   εἶναι τῇ φύσει, τῷ δὲ τρόπῳ ἕτεροι) τῷ δὲ υἱῷ πρὸς

[1, 19]   δι´ ἐμπειρίαν ὅτι ἐν τοιούτῳ τόπῳ ἢ ἐν τοιούτῳ καιρῷ ἢ

[1, 19]   δέκατον ἔτος κίνδυνον μὴ φοβεῖται, οὔπω ἀνδρεῖος· ἔνιοι γὰρ θαρροῦσιν διὰ

[1, 32]   κύριος καὶ πάντα διοικεῖ· ἀλλ´ οὔπω οὗτος ἄρχει πάντων, ἀλλὰ παρασκευάζει

[1, 5]   τούτου ἄλλος λόγος) ἀλλ´ ὡς τύπῳ διελέσθαι. Ἔστιν δ´ ἡ ψυχή,

[1, 32]   μὲν οὖν ὑπὲρ ψυχῆς ὡς τύπῳ καὶ πρότερον, ὅτι τὸ μὲν

[1, 32]   δὲ φρόνησις περὶ τὸ συμφέρον ἀνθρώπῳ) εἰ οὖν τὸ χεῖρον ἀρετὴ

[1, 4]   ἐν χρόνῳ τελείῳ καὶ ἐν ἀνθρώπῳ. Ὅτι δὲ ἐνέργεια ἐστίν, ἴδοι

[1, 14]   ἀπολωλότ´ ἂν εὗρον τὰ ἐν ἀγρῷ. Ἐν τοῖς τοιούτοις ἄρα τὸ

[1, 31]   τὸ ποιῆσαι. Ὁμοίως δὲ καὶ ἐλευθέρῳ πρὸς ἐλεύθερον ἕξει. Οὐ γὰρ

[1, 31]   δὲ πάλιν ἀδικεῖ, καὶ ἐν ποτέρῳ ἐστὶ τὸ ἀδίκημα, ἐν τῷ

[1, 31]   οὐκ ἐλάμβανον, ἀλλὰ παρῆκα τῷ πρεσβυτέρῳ ἢ τῷ φίλῳ. Ἀδικούμενος δέ

[1, 24]   ὁ ἐν ᾧ μὴ δεῖ καιρῷ ἐνδεικνύμενος τὴν ἑαυτοῦ εὐπορίαν) ὁ

[1, 19]   τοιούτῳ τόπῳ ἢ ἐν τοιούτῳ καιρῷ ἢ οὕτως ἔχοντι ἀδύνατόν τι

[1, 24]   λέγομεν· ἐπεὶ γὰρ ἐν τῷ καιρῷ τῷ πρέποντι τὸ μέγα δαπανᾷ,

[1, 32]   ἡ φρόνησις τῆς σοφίας (περὶ χείρω γὰρ ἐστίν· ἡ μὲν γὰρ

[1, 1]   ἐν ἅπασιν ἐνυπάρχον ὅμοιον τῷ ὅρῳ ἐστίν. Ὁ δὲ ὅρος λέγει

[1, 9]   πεφύκαμεν, ταῦτα μᾶλλον ἐναντία τῷ μέσῳ. Οἷον πεφύκαμεν μᾶλλον ἀκόλαστοι ἢ

[1, 31]   δικαιοσύνη ἐν δικαίῳ καὶ ἐν ἴσῳ καὶ ἐν μεσότητι, καὶ τὸ

[1, 1]   τῷ ποιῷ καὶ ἐν τῷ ποσῷ καὶ πότε καὶ πρός τι

[1, 31]   ἀδικεῖν τὰ ἄδικα πράττοντα ἐν τῷ ἀγνοεῖν ἐστι τοῦτο, ὃ καὶ

[1, 31]   ὀλίγου. Ὅ τε γὰρ ἄδικος τῷ ἀδικεῖν πλεῖον ἔχει, καὶ ὁ

[1, 31]   ἔχει, καὶ ὁ ἀδικούμενος δὲ τῷ ἀδικεῖσθαι ἔλαττον· τὸ δέ γε

[1, 31]   ποτέρῳ ἐστὶ τὸ ἀδίκημα, ἐν τῷ ἀδίκως ὁτιοῦν ἔχοντι; Ἢ τῷ

[1, 5]   καὶ τὰ τοιαῦτα, ἐν δὲ τῷ ἀλόγῳ αὗται αἱ ἀρεταὶ λεγόμεναι,

[1, 31]   αὐτὸ δ´ ἐστὶ τὸ δίκαιον τῷ ἀνάλογον. Ἐπεὶ δὲ ὁ οἰκοδόμος

[1, 31]   ἀντιπεπονθὸς δὲ δίκαιόν ἐστιν ἐν τῷ ἀνάλογον. Ὡς γὰρ ὁ ἐλεύθερος

[1, 25]   πράττοντι καὶ τῷ ἀξίῳ καὶ τῷ ἀναξίῳ. Ὁ δέ γε νεμεσητικὸς

[1, 19]   δὲ οὐχ ὅταν οὕτω συμπέσῃ τῷ ἀνδρείῳ ὥστε ὅλως μὴ φοβεῖσθαι.

[1, 25]   ἐπιχαιρέκακος ἡσθήσεται κακῶς πράττοντι καὶ τῷ ἀξίῳ καὶ τῷ ἀναξίῳ. Ὁ

[1, 31]   ἔχοντι; Ἢ τῷ κρίναντι καὶ τῷ ἀπονείμαντι, ὥσπερ ἐν τοῖς ἀγῶσιν;

[1, 32]   περὶ τούτων παρεπισκοπεῖν ὅσα ἐν τῷ αὐτῷ τυγχάνουσιν ὄντα. Καὶ ἀναγκαῖον

[1, 31]   ἐλεύθερος ἔχει πρὸς τὸν δοῦλον τῷ βελτίων εἶναι, οὕτως τὸ ἀντιποιῆσαι

[1, 31]   σῖτον δίδωσιν, ὁ δ´ οἰκοδόμος τῷ γεωργῷ οἰκίαν· ὁμοίως δὲ οἱ

[1, 31]   τῷ οἰκοδόμῳ, οὕτως ὁ οἰκοδόμος τῷ γεωργῷ· ὁμοίως τῷ σκυτεῖ, τῷ

[1, 32]   δ´ οὔ, καὶ τῷ μέν, τῷ δ´ οὔ, καὶ οὕτω μὲν

[1, 31]   ὅμοιοι βούλονται εἶναι τῇ φύσει, τῷ δὲ τρόπῳ ἕτεροι) τῷ δὲ

[1, 31]   φύσει, τῷ δὲ τρόπῳ ἕτεροι) τῷ δὲ υἱῷ πρὸς πατέρα καὶ

[1, 19]   ἂν δὲ πλησίον γένωνται, ἀποθνήσκουσιν τῷ δέει. ~ΚΕΦΑΛΑΙΟΝ Ι' Ἡ μὲν

[1, 32]   οὗτος ἄρχει πάντων, ἀλλὰ παρασκευάζει τῷ δεσπότῃ σχολήν, ὅπως ἂν ἐκεῖνος

[1, 15]   ὡς τοῦ ἑκουσίου ὄντος ἐν τῷ διανοηθῆναι. Οἷόν φασί ποτέ τινα

[1, 1]   μετὰ λόγου, λόγος δὲ ἐν τῷ διανοητικῷ τῆς ψυχῆς ἐγγίνεται μορίῳ·

[1, 32]   Ὁ γὰρ συνετός που λέγεται τῷ δυνατὸς βουλεύεσθαι εἶναι καὶ ἐν

[1, 32]   ἡ προαίρεσις οὐ πάνυ τελειοῦται τῷ εἶναι ἀρετὴ ἄνευ τῆς φυσικῆς

[1, 31]   οὐθέν. Οὔτε γὰρ τῷ ποδὶ τῷ ἐμῷ πρὸς ἐμὲ οὔτε τῇ

[1, 31]   τὸ οἰκονομικὸν δὲ ἀδίκημα διειλόμεθα τῷ ἐπὶ τὸ χεῖρον καὶ βέλτιον·

[1, 4]   εὐδαιμονεῖν καὶ ἡ εὐδαιμονία ἐν τῷ εὖ ζῆν ἐστίν, τὸ δ´

[1, 24]   οἵαν λέγομεν· ἐπεὶ γὰρ ἐν τῷ καιρῷ τῷ πρέποντι τὸ μέγα

[1, 10]   τὸ ἑκούσιον. Ἔοικεν οὖν ἐν τῷ κατ´ ἀρετὴν καὶ κακίαν εἶναι

[1, 4]   εὐδαιμονία ἄρ´ ἂν εἴη ἐν τῷ κατὰ τὰς ἀρετὰς ζῆν. Ἐπειδήπερ

[1, 4]   τὸ δ´ εὖ ζῆν ἐν τῷ κατὰ τὰς ἀρετὰς ζῆν. Τοῦτ´

[1, 1]   αὐτὰ ἀδύνατα συμβήσεται τούτῳ καὶ τῷ κατὰ τὸν ὅρον κοινῷ ἀγαθῷ.

[1, 31]   τῷ ἀδίκως ὁτιοῦν ἔχοντι; Ἢ τῷ κρίναντι καὶ τῷ ἀπονείμαντι, ὥσπερ

[1, 1]   ἀρεταὶ πᾶσαι κατ´ αὐτὸν ἐν τῷ λογιστικῷ τῆς ψυχῆς μορίῳ· συμβαίνει

[1, 5]   τὸ ἄλογον. Ἐν μὲν δὴ τῷ λόγον ἔχοντι ἐγγίνεται φρόνησις ἀγχίνοια

[1, 5]   ᾗ ὑπηρετικόν ἐστιν καὶ ὑπηρετεῖ τῷ λόγον ἔχοντι μορίῳ. Ἔστιν δ´

[1, 32]   δίκαια, μὴ εἰδότα καὶ προαιρούμενον τῷ λόγῳ. Διὸ τὴν ἀρετὴν ἔφη

[1, 32]   τὴν ἀρετήν. Διὸ καὶ συνεργεῖ τῷ λόγῳ καὶ οὐκ ἔστιν ἄνευ

[1, 4]   ὅτι δεῖ τὸν εὐδαίμονα ἐν τῷ μεγίστῳ χρόνῳ τοῦ βίου κρίνειν,

[1, 13]   τῶν ἀψύχων οἰκεῖος τόπος ἀποδεδομένος, τῷ μὲν πυρὶ ὁ ἄνω, τῇ

[1, 32]   τοῦτο, αὔριον δ´ οὔ, καὶ τῷ μέν, τῷ δ´ οὔ, καὶ

[1, 9]   μᾶλλον πεφύκαμεν, ταῦτα μᾶλλον ἐναντία τῷ μέσῳ. Οἷον πεφύκαμεν μᾶλλον ἀκόλαστοι

[1, 4]   ἔοικεν δὲ εἶναι ὁρμὴ ἐν τῷ μορίῳ τούτῳ, ἀλλ´ ὅμοιον ἔοικεν

[1, 31]   αὕτη· ὡς γὰρ ὁ γεωργὸς τῷ οἰκοδόμῳ, οὕτως ὁ οἰκοδόμος τῷ

[1, 31]   ὑπόδημα. Ὁ μὲν οὖν γεωργὸς τῷ οἰκοδόμῳ σῖτον δίδωσιν, ὁ δ´

[1, 32]   δυνατὸς βουλεύεσθαι εἶναι καὶ ἐν τῷ ὀρθῶς τι κρῖναι καὶ ἰδεῖν·

[1, 1]   τι τῶν μέρος ἀγαθῶν, ἢ τῷ ὁρισμῷ δείκνυμεν ὅτι ὁ αὐτὸς

[1, 1]   δὲ ἐν ἅπασιν ἐνυπάρχον ὅμοιον τῷ ὅρῳ ἐστίν. Ὁ δὲ ὅρος

[1, 31]   ἐν ἰσότητι καὶ ὁμοιότητί ἐστιν τῷ πατρί· οἱ δὲ πολῖται τοιοῦτοί

[1, 31]   εἶναι δίκαιον οὐθέν. Οὔτε γὰρ τῷ ποδὶ τῷ ἐμῷ πρὸς ἐμὲ

[1, 32]   πράττει, ὥστε εἰ αὐτὴ ἐπαινετὴ τῷ ποιεῖν ἃ ἂν ἡ φρόνησις

[1, 1]   ἐν τῷ τί καὶ ἐν τῷ ποιῷ καὶ ἐν τῷ ποσῷ

[1, 31]   δίκαιον ὁμωνύμως ἂν δόξειεν λέγεσθαι τῷ πολιτικῷ δικαίῳ (ἔστιν γὰρ τὸ

[1, 1]   ἐν τῷ ποιῷ καὶ ἐν τῷ ποσῷ καὶ πότε καὶ πρός

[1, 24]   ἡ μεγαλοπρέπεια περὶ δαπάνας ἃς τῷ πρέποντι γίνεσθαι προσήκει. Ὅστις μὲν

[1, 24]   ἐπεὶ γὰρ ἐν τῷ καιρῷ τῷ πρέποντι τὸ μέγα δαπανᾷ, ὀρθῶς

[1, 31]   λαμβάνειν οὐκ ἐλάμβανον, ἀλλὰ παρῆκα τῷ πρεσβυτέρῳ ἢ τῷ φίλῳ. Ἀδικούμενος

[1, 4]   τούτῳ, ἀλλ´ ὅμοιον ἔοικεν εἶναι τῷ πυρί. Καὶ γὰρ ἐκεῖνο ὅ

[1, 31]   καὶ ἦν ἔργον ἀντικαταλλάτεσθαι {καὶ} τῷ σκυτεῖ πρὸς τὸν οἰκοδόμον, ἀνθ´

[1, 31]   ὁ οἰκοδόμος τῷ γεωργῷ· ὁμοίως τῷ σκυτεῖ, τῷ ὑφάντῃ, τοῖς ἄλλοις

[1, 3]   αἱ ἀρεταί, τὰ δὲ ἐν τῷ σώματι, οἷον ὑγίεια κάλλος, τὰ

[1, 1]   κατηγορίαις ἐστίν· καὶ γὰρ ἐν τῷ τί καὶ ἐν τῷ ποιῷ

[1, 19]   οὐσίας. Ἔτι δὲ οὐδ´ ἐν τῷ τυχόντι καὶ παντὶ χρόνῳ, ἀλλ´

[1, 31]   τῷ γεωργῷ· ὁμοίως τῷ σκυτεῖ, τῷ ὑφάντῃ, τοῖς ἄλλοις πᾶσιν ἡ

[1, 31]   ἀλλὰ παρῆκα τῷ πρεσβυτέρῳ ἢ τῷ φίλῳ. Ἀδικούμενος δέ γε οὐδεὶς

[1, 1]   ὑπάρχει, οὐκ ἔστιν δὴ ταὐτὸν τῷ χωριστῷ. Οὐ γὰρ ἄν ποτε

[1, 13]   ἄνω φέρεσθαι καὶ τὸ πῦρ κάτω. Ἔστι δὲ καὶ τὸ ζῷον

[1, 13]   ἄνω, τῇ δὲ γῇ ὁ κάτω· ἔστι μέντοι γε βιάσασθαι καὶ

[1, 6]   ποτε ἄνω ἐνεχθείη, ἀλλ´ ἀεὶ κάτω. Ὁμοίως {καὶ} ἐπὶ τῶν ἄλλων

[1, 6]   καὶ ὅλως τὰ βαρέα πέφυκε κάτω φέρεσθαι· ἄν τις οὖν ἄνω

[1, 32]   ἐγγινόμεναι, οἷον ὁρμαί τινες ἐν ἑκάστῳ ἄνευ λόγου πρὸς τὰ ἀνδρεῖα

[1, 9]   ἔργον ἐστὶν σπουδαῖον εἶναι· ἐν ἑκάστῳ γὰρ τὸ μέσον λαβεῖν ἔργον,

[1, 1]   τὸ ἄλογον ὀρθῶς, καὶ ἀπέδωκεν ἑκάστῳ {τὰς} ἀρετὰς τὰς προσηκούσας. Μέχρι

[1, 4]   Ἀλλ´ ἡ μὲν ἀρετὴ ἐν ἑκάστῳ τοῦτο ποιεῖ εὖ οὗ ἐστιν

[1, 19]   εἶναι· ὁ γὰρ αὐτὸς ἐφ´ ἑκάστῳ τούτων διορισμὸς ἁρμόσει. Οὗ γὰρ

[1, 31]   τῇ χειρί, ὁμοίως δὲ οὐδ´ ἑκάστῳ τῶν μορίων· ὡσαύτως ἂν οὖν

[1, 1]   ἀγαθὸν ἢ τὸ ἄριστον ἐν ἑκάστῳ τῶν ὄντων, τοῦτο δ´ ἐστὶ

[1, 9]   ἔχειν χαλεπόν· ἁπλῶς δὲ ἐν ἑκάστῳ τῶν παθῶν ἔστιν ἰδεῖν ὅτι

[1, 31]   ἀγνοίας, ὃν βλάπτει, οὐκ ἀδικήσει. Ἔστω δὴ οὗτος ὁ διορισμός. Ὅταν

[1, 13]   Τοῦ οὖν βιαίου οὗτος ἡμῖν ἔστω ὁ ὁρισμός, ὧν ἐκτός ἐστιν

[1, 4]   δεῖ τὸν εὐδαίμονα ἐν τῷ μεγίστῳ χρόνῳ τοῦ βίου κρίνειν, ὡς

[1, 1]   οὐκ ἔστιν δὴ ταὐτὸν τῷ χωριστῷ. Οὐ γὰρ ἄν ποτε τὸ

[1, 30]   προσποιήσεται πλείω τῶν ὑπαρχόντων οὔτ´ ἐλάττω, ἀλλὰ τὰ ὑπάρχοντα αὑτῷ ταῦτα

[1, 7]   ὑπαρχόντων ἔχειν ἀλαζονείας, τὸ δὲ ἐλάττω εἰρωνείας· ἡ ἄρα μεσότης ἡ

[1, 29]   μὴ προσήκοντα, οὔτ´ αὖ πάλιν ἐλάττω ποιήσει, οὔτε πάντως ἐναντιώσεται παρὰ

[1, 30]   δ´ εἴρων ἐναντίος τούτῳ καὶ ἐλάττω τῶν ὑπαρχόντων προσποιούμενος αὑτῷ εἶναι,

[1, 31]   κρίναντος οὐκ ἀδικεῖ, κἂν ἀδίκως αὐτῷ ἀποδοθῇ· ἀλλ´ ἤδη ὁ κρίνας

[1, 31]   Ἀλλὰ δὴ καὶ εἰ ἔστιν αὐτῷ δίκαιον, τὸ οἰκονομικὸν δίκαιον πρὸς

[1, 1]   τῆς ψυχῆς μορίῳ· συμβαίνει οὖν αὐτῷ ἐπιστήμας ποιοῦντι τὰς ἀρετὰς ἀναιρεῖν

[1, 9]   τὸ δὲ μέσον τὸ ἐν αὐτῷ ἤδη λαβεῖν χαλεπόν, ὁμοίως δὲ

[1, 4]   αὐτῷ ὑπάρχει, ἀλλὰ τὸ ζῆν αὐτῷ κατὰ τὰς ἀρετὰς οὐχ ὑπάρχει,

[1, 1]   τὰς ἀρετὰς ἐπιστήμας εἶναι συνέβαινεν αὐτῷ τὰς ἀρετὰς μάτην εἶναι. Διὰ

[1, 32]   τούτων παρεπισκοπεῖν ὅσα ἐν τῷ αὐτῷ τυγχάνουσιν ὄντα. Καὶ ἀναγκαῖον δέ,

[1, 4]   εἶναι· τὸ μὲν γὰρ ζῆν αὐτῷ ὑπάρχει, ἀλλὰ τὸ ζῆν αὐτῷ

[1, 31]   βούλεται ἄρα τὰ φαῦλα πράττειν αὑτῷ. Ἀλλ´ οὐδεὶς βούλεται ἀδικεῖσθαι· ὥστ´

[1, 26]   τις ἐστίν, ἀπὸ τοῦ αὐτὸς αὑτῷ ἀρέσκειν) ὁ δὲ ἄρεσκος τοιοῦτος

[1, 31]   μὲν ἀδικεῖ, ᾗ δὲ τὸ αὑτῷ δοκοῦν εἶναι δίκαιον, οὐκ ἀδικεῖ.

[1, 30]   καὶ ἐλάττω τῶν ὑπαρχόντων προσποιούμενος αὑτῷ εἶναι, καὶ ἃ οἶδεν μὴ

[1, 29]   πάντως ἐναντιώσεται παρὰ τὸ δοκοῦν αὑτῷ. Ὁ μὲν οὖν φίλος τοιοῦτος·

[1, 23]   οὖν μᾶλλον ὑπὸ τῶν συνειδότων αὑτῷ ὅτι ἄξιός ἐστι τιμῆς τιμᾶσθαι.

[1, 30]   ἐστιν ὁ πλείω τῶν ὑπαρχόντων αὑτῷ προσποιούμενος εἶναι, ἢ εἰδέναι ἃ

[1, 30]   οὔτ´ ἐλάττω, ἀλλὰ τὰ ὑπάρχοντα αὑτῷ ταῦτα φήσει καὶ εἶναι καὶ

[1, 2]   δὴ συμβαίνει. Οὐ δὴ ἴσως οὕτω γε σκεπτέον τὸ βέλτιστον. Ἀλλὰ

[1, 31]   πολὺ καὶ τὸν πλείω χρόνον οὕτω διαμένει ἡ ἀριστερὰ οὖσα ἀριστερὰ

[1, 32]   ὅλον ὡς ἂν αὕτη προστάττῃ, οὕτω καὶ ἡ ἀνδρεία πράττει, ὥστε

[1, 32]   πρὸς τὸ καὶ εἶναι ταῦτα οὕτω καὶ μὴ εἶναι. Πότερον δ´

[1, 32]   καλῶν τι καὶ προσηκόντων πράττειν. Οὕτω καὶ ὁμοίως τούτῳ ἡ φρόνησις

[1, 10]   ὡς ἂν αἱ ἀρχαὶ ἔχωσιν, οὕτω καὶ τὰ μετὰ τὰς ἀρχάς,

[1, 10]   ὡς ἂν μεταβάλλῃ τὸ τρίγωνον, οὕτω καὶ τὸ τετράγωνον συμμεταβάλλει (ἀντιστρέφει

[1, 4]   ἔχει ὁρμὴν πρὸς τὸ λαβεῖν. Οὕτω καὶ τοῦτο τὸ μόριον τῆς

[1, 19]   ᾧ ὅλως μηθέν ἐστι φοβερόν· οὕτω μὲν γὰρ ἂν ὁ λίθος

[1, 32]   μέν, τῷ δ´ οὔ, καὶ οὕτω μὲν συμφέρει, ἐκείνως δὲ οὐ

[1, 2]   τὸ βέλτιστον. Ἀλλὰ ἆρά γε οὕτω πως, οἷον χωρὶς αὐτοῦ; Ἢ

[1, 19]   ταῦτα. Ἀφοβος δὲ οὐχ ὅταν οὕτω συμπέσῃ τῷ ἀνδρείῳ ὥστε ὅλως

[1, 31]   πεπονηκὼς πρὸς τὸν μὴ πεπονηκότα, οὕτω τὰ πολλὰ πρὸς τὰ ὀλίγα.

[1, 31]   τὸ ἀδίκημα δόξειεν ἂν εἶναι οὕτω ταὐτόν, οὐκ ἔστι δέ· τὸ

[1, 2]   μή ἐστιν ἐν αὐτῇ ἐνόντα, οὕτω τὸ ἄριστον σκοπῶν ὀρθῶς ἂν

[1, 10]   τρίγωνον ἕξει δυσὶν ὀρθαῖς ἴσας. Οὕτω τοίνυν καὶ ὁμοίως τούτοις καὶ

[1, 19]   ἐν τοιούτῳ τόπῳ ἢ ἐν τοιούτῳ καιρῷ ἢ οὕτως ἔχοντι ἀδύνατόν

[1, 19]   οἴδασι δι´ ἐμπειρίαν ὅτι ἐν τοιούτῳ τόπῳ ἢ ἐν τοιούτῳ καιρῷ

[1, 4]   εἶναι ὁρμὴ ἐν τῷ μορίῳ τούτῳ, ἀλλ´ ὅμοιον ἔοικεν εἶναι τῷ

[1, 25]   ὁ δέ γε φθονερὸς ἐναντίος τούτῳ. Ἁπλῶς γάρ, ἄν τε ἄξιός

[1, 11]   Ἀλλὰ πάλιν ἄλλος λόγος τις τούτῳ ἐναντιοῦται, ὁ ἐπὶ τῇ ἀκρασίᾳ.

[1, 32]   προσηκόντων πράττειν. Οὕτω καὶ ὁμοίως τούτῳ ἡ φρόνησις ὥσπερ ἐπίτροπός τίς

[1, 30]   οἶδεν, ὁ δ´ εἴρων ἐναντίος τούτῳ καὶ ἐλάττω τῶν ὑπαρχόντων προσποιούμενος

[1, 1]   ὅτι τὰ αὐτὰ ἀδύνατα συμβήσεται τούτῳ καὶ τῷ κατὰ τὸν ὅρον

[1, 1]   ὑπὲρ ἀρετῆς φράζειν· οὐδὲν γὰρ τούτῳ κἀκείνῳ κοινόν. Οὗτοι μὲν οὖν

[1, 25]   τοῦ εὖ πράττειν, λυπήσεται. Ὁμοίως τούτῳ ὁ ἐπιχαιρέκακος ἡσθήσεται κακῶς πράττοντι

[1, 22]   δεῖ, ὅ τ´ ἀνελεύθερος ἐναντίως τούτῳ ὁ μὴ ἀναλίσκων εἰς ἃ

[1, 27]   ὁ δὲ καταπεπληγμένος ὁ ἐναντίος τούτῳ, ὁ πάντα καὶ {πρὸς} πάντας

[1, 32]   τις καλούμενος, ὃ δὲ ὑπηρετῶν τούτῳ οἰκοδόμος· οὗτος δ´ ἐστὶν ποιητικὸς

[1, 24]   ὁ δὲ μικροπρεπὴς ὁ ἐναντίος τούτῳ, ὃς οὗ δεῖ μὴ μεγαλείως

[1, 1]   λόγον ποιεῖται. Ἀλλ´ ἴσως {φησὶ} τούτῳ τἀγαθῷ ἀρχῇ χρησάμενος ὑπὲρ τῶν

[1, 31]   ἄλλαξιν ποιεῖσθαι παρ´ ἀλλήλων, καὶ τούτῳ τὴν πολιτικὴν κοινωνίαν συνέχειν. Ἐπεὶ

[1, 9]   ῥᾴδιον, καὶ τὸ ἐναντίον δὲ τούτῳ, τὸ δὲ μέσως ἔχειν χαλεπόν·

[1, 31]   ὠνητὰ ἐστίν, ἀργύριον προσαγορεύσαντες νόμισμα, τούτῳ χρῆσθαι, καὶ τὴν ἀξίαν ἕκαστον

Livre, Chap.
[1, 31]	τὸ δίκαιον ἴσον, καὶ τὸ	τῷ	ἀνάλογον ἴσον δίκαιον ἂν εἴη.
[1, 31]	τὸ μὲν γὰρ δίκαιον τὸ	τῷ	νόμῳ ὡρισμένον, τὸ δὲ δικαιοπράγημα
[1, 20]	μὴ εἶναι ἐν αὐτοῖς λόγον,	ᾧ	δοκιμάζοντα τὸ καλὸν αἱροῦνται. Πᾶσα
[1, 31]	ὁ εἰδὼς καὶ ὃν καὶ	ᾧ	καὶ οὗ ἕνεκα. Ὅταν δὲ
[1, 31]	ὅταν εἰδὼς καὶ ὃν καὶ	ᾧ	καὶ οὗ ἕνεκα, οὕτως δίκαιον
[1, 24]	σαλάκων τοιοῦτός ἐστιν, ὁ ἐν	ᾧ	μὴ δεῖ καιρῷ ἐνδεικνύμενος τὴν
[1, 31]	εἰδὼς μήθ´ ὃν βλάπτει μήθ´	ᾧ	μηθ´ οὗ ἕνεκεν· ἀλλ´ ἤδη
[1, 32]	ἴσως ἐστὶν πρῶτον μέν, ἐν	ᾧ	ὁ λόγος ἐγγίνεται, ὑπὲρ τούτου
[1, 19]	καὶ παντὶ χρόνῳ, ἀλλ´ ἐν	ᾧ	οἱ φόβοι καὶ οἱ κίνδυνοι
[1, 19]	μὲν γὰρ τοιοῦτος οὐκ ἀνδρεῖος,	ᾧ	ὅλως μηθέν ἐστι φοβερόν· οὕτω
[1, 4]	ἄλλο δέ τι παρὰ ταῦτα,	ᾧ	οὐθὲν ἔχομεν οἰκειότερον ὄνομα ἐπιθεῖναι
[1, 18]	ἀποδίδομεν ὡς κάλλιον, ἀλλ´ ἐν	ᾧ	οὐκ ἔστιν ἐνέργεια; Ναί, ἀλλὰ
[1, 4]	δοκεῖ, μόριόν τι τῆς ψυχῆς	ᾧ	τρεφόμεθα, ὃ καλοῦμεν θρεπτικόν (τοῦτο
[1, 15]	τὴν δ´ ἄνθρωπον ἐν Ἀρείῳ	πάγῳ	ἀποφυγεῖν· οὗ παροῦσαν δι´ οὐθὲν
[1, 31]	τὰ φύσει ὄντα μεταλαμβάνουσι μεταβολῆς.	Λέγω	δ´ οἷον εἰ τῇ ἀριστερᾷ
[1, 1]	ἄνευ τοῦ ποῖόν τινα εἶναι,	λέγω	δ´ οἷον σπουδαῖον· τὸ δὲ
[1, 19]	ὁ ἀνδρεῖος τοῖς κατ´ ἀνθρώπους·	λέγω	δὲ οἷον ἃ οἱ πολλοὶ
[1, 32]	ἔχειν ἐπὶ τῶν ἀρετῶν ἁπασῶν.	Λέγω	δὲ οἷον εἰσὶν ἀρεταὶ καὶ
[1, 32]	περὶ τὰ ἐν μεταβολῇ ὄντα.	Λέγω	δὲ οἷον εὐθὺ μὲν ἢ
[1, 32]	καὶ κατὰ τὸν ὀρθὸν λόγον	(λέγω	δέ, ὡς ἂν ὁ λόγος
[1, 2]	δὲ δυνάμεις. Τὸ δὲ τίμιον	λέγω	τὸ τοιοῦτον, τὸ θεῖον, τὸ
[1, 32]	μὴ εἰδότα καὶ προαιρούμενον τῷ	λόγῳ.	Διὸ τὴν ἀρετὴν ἔφη λόγον
[1, 32]	ἀρετήν. Διὸ καὶ συνεργεῖ τῷ	λόγῳ	καὶ οὐκ ἔστιν ἄνευ τοῦ
[1, 5]	τὰ τοιαῦτα, ἐν δὲ τῷ	ἀλόγῳ	αὗται αἱ ἀρεταὶ λεγόμεναι, σωφροσύνη
[1, 32]	τῶν καλῶν, ἀλλ´ ὁρμῇ τινι	ἀλόγῳ,	ὀρθῶς δὲ ταῦτα καὶ κατὰ
[1, 31]	δίδωσιν, ὁ δ´ οἰκοδόμος τῷ	γεωργῷ	οἰκίαν· ὁμοίως δὲ οἱ ἄλλοι
[1, 31]	οἰκοδόμῳ, οὕτως ὁ οἰκοδόμος τῷ	γεωργῷ·	ὁμοίως τῷ σκυτεῖ, τῷ ὑφάντῃ,
[1, 31]	γὰρ τῶν μὲν ἀγαθῶν τὰ	μείζω	αὑτοῖς νέμωσι, τῶν δὲ κακῶν
[1, 1]	τῷ κατὰ τὸν ὅρον κοινῷ	ἀγαθῷ.	Ὅτι γὰρ ἀγαθόν, καὶ ἐνταῦθ´
[1, 1]	ποιεῖται. Ἀλλ´ ἴσως {φησὶ} τούτῳ	τἀγαθῷ	ἀρχῇ χρησάμενος ὑπὲρ τῶν καθ´
[1, 10]	ἐστιν τὸ δικαίῳ εἶναι καὶ	σπουδαίῳ,	ἐὰν βούλωμαι, ἔσομαι πάντων σπουδαιότατος.
[1, 10]	ἐπειδήπερ ἐπ´ ἐμοί ἐστιν τὸ	δικαίῳ	εἶναι καὶ σπουδαίῳ, ἐὰν βούλωμαι,
[1, 31]	ἂν δόξειεν λέγεσθαι τῷ πολιτικῷ	δικαίῳ	(ἔστιν γὰρ τὸ δίκαιον, ὑπὲρ
[1, 31]	Ἐπεὶ οὖν ἡ δικαιοσύνη ἐν	δικαίῳ	καὶ ἐν ἴσῳ καὶ ἐν
[1, 4]	δεῖ λανθάνειν ὅτι καὶ ἐν	τελείῳ	ἔσται. Οὐ γὰρ ἔσται ἐν
[1, 4]	τέλειον εἶναι καὶ ἐν χρόνῳ	τελείῳ	καὶ ἐν ἀνθρώπῳ. Ὅτι δὲ
[1, 4]	χρόνῳ γε ἀτελεῖ, ἀλλ´ ἐν	τελείῳ.	Τέλειος δ´ ἂν εἴη χρόνος,
[1, 31]	οἰκονομικόν. Ἡ γὰρ ψυχὴ εἰς	πλείω	μεμερισμένη ἔχει τι αὑτῆς τὸ
[1, 22]	δὲ καὶ τῆς ἀνελευθεριότητος εἴδη	πλείω,	οἷον κίμβικάς τινας καλοῦμεν καὶ
[1, 7]	καὶ εἰρωνείας. Τὸ μὲν γὰρ	πλείω	προσποιεῖσθαι τῶν ὑπαρχόντων ἔχειν ἀλαζονείας,
[1, 29]	μὲν γὰρ κόλαξ ἐστὶν ὁ	πλείω	τῶν προσηκόντων καὶ ὄντων προστιθείς,
[1, 30]	μὲν γὰρ ἀλαζών ἐστιν ὁ	πλείω	τῶν ὑπαρχόντων αὑτῷ προσποιούμενος εἶναι,
[1, 30]	τούτων ποιήσει. Οὔτε γὰρ προσποιήσεται	πλείω	τῶν ὑπαρχόντων οὔτ´ ἐλάττω, ἀλλὰ
[1, 29]	ἀνὰ μέσον τούτων· οὔτε γὰρ	πλείω	τῶν ὑπαρχόντων προσθήσει, οὔτ´ ἐπαινέσει
[1, 31]	ἐπὶ τὸ πολὺ καὶ τὸν	πλείω	χρόνον οὕτω διαμένει ἡ ἀριστερὰ
[1, 22]	εἰς ἃ μὴ δεῖ καὶ	πλείω	ὧν δεῖ καὶ ὅτε μὴ
[1, 31]	τὰ ἀδικήματα, καὶ τὸ ἀντιπαθεῖν	πλείω	ὧν ἐποίησεν δίκαιον ἐστίν. Ἐπεὶ
[1, 15]	φίλτρου, τὴν δ´ ἄνθρωπον ἐν	Ἀρείῳ	πάγῳ ἀποφυγεῖν· οὗ παροῦσαν δι´
[1, 19]	οὐχ ὅταν οὕτω συμπέσῃ τῷ	ἀνδρείῳ	ὥστε ὅλως μὴ φοβεῖσθαι. Ὁ
[1, 25]	ἡσθήσεται κακῶς πράττοντι καὶ τῷ	ἀξίῳ	καὶ τῷ ἀναξίῳ. Ὁ δέ
[1, 25]	καὶ τῷ ἀξίῳ καὶ τῷ	ἀναξίῳ.	Ὁ δέ γε νεμεσητικὸς οὔ
[1, 25]	περὶ ἀγαθά, ἃ τυγχάνει ὑπάρχοντα	ἀναξίῳ	ὄντι, λυπή τις. Νεμεσητικὸς οὖν
[1, 1]	τῷ τί καὶ ἐν τῷ	ποιῷ	καὶ ἐν τῷ ποσῷ καὶ
[1, 1]	τῷ διανοητικῷ τῆς ψυχῆς ἐγγίνεται	μορίῳ·	γίνονται οὖν αἱ ἀρεταὶ πᾶσαι
[1, 5]	καὶ ὑπηρετεῖ τῷ λόγον ἔχοντι	μορίῳ.	Ἔστιν δ´ ἡ ἀρετὴ ἡ
[1, 1]	ἐν τῷ λογιστικῷ τῆς ψυχῆς	μορίῳ·	συμβαίνει οὖν αὐτῷ ἐπιστήμας ποιοῦντι
[1, 4]	δὲ εἶναι ὁρμὴ ἐν τῷ	μορίῳ	τούτῳ, ἀλλ´ ὅμοιον ἔοικεν εἶναι
[1, 16]	τῶν συμβαινόντων, ὁποῖ´ ἂν φαίνηται	βελτίω	εἶναι, ταῦτα προαιρεῖται καὶ διὰ
[1, 31]	τὰ δεξιὰ οὐδὲν ἧττον φύσει	βελτίω	ἐστὶ τῆς ἀριστερᾶς, κἂν πάντα
[1, 31]	δὲ τρόπῳ ἕτεροι) τῷ δὲ	υἱῷ	πρὸς πατέρα καὶ οἰκέτῃ πρὸς
[1, 31]	φασίν, οἰκέτῃ πρὸς δεσπότην καὶ	υἱῷ	πρὸς πατέρα. Τὸ δ´ ἐν
[1, 1]	λόγου, λόγος δὲ ἐν τῷ	διανοητικῷ	τῆς ψυχῆς ἐγγίνεται μορίῳ· γίνονται
[1, 31]	ὁμωνύμως ἂν δόξειεν λέγεσθαι τῷ	πολιτικῷ	δικαίῳ (ἔστιν γὰρ τὸ δίκαιον,
[1, 1]	πᾶσαι κατ´ αὐτὸν ἐν τῷ	λογιστικῷ	τῆς ψυχῆς μορίῳ· συμβαίνει οὖν
[1, 19]	ἀνδρεῖος· ἂν οὖν τὴν αἰσχύνην	περιέλω	δι´ ἣν ἦν ἀνδρεῖος, οὐκέτι
[1, 31]	παρῆκα τῷ πρεσβυτέρῳ ἢ τῷ	φίλῳ.	Ἀδικούμενος δέ γε οὐδεὶς σεμνύνεται.
[1, 4]	τοίνυν τοῦτο ὁρῶμεν ὅτι οὐθενὶ	ἄλλῳ	ἢ ψυχῇ ζῶμεν· ἐν ψυχῇ
[1, 31]	Οὔτε γὰρ τῷ ποδὶ τῷ	ἐμῷ	πρὸς ἐμὲ οὔτε τῇ χειρί,
[1, 31]	ὡς γὰρ ὁ γεωργὸς τῷ	οἰκοδόμῳ,	οὕτως ὁ οἰκοδόμος τῷ γεωργῷ·
[1, 31]	Ὁ μὲν οὖν γεωργὸς τῷ	οἰκοδόμῳ	σῖτον δίδωσιν, ὁ δ´ οἰκοδόμος
[1, 31]	τὰ μὲν φύσει τὰ δὲ	νόμῳ.	Δεῖ δ´ οὕτως ὑπολαμβάνειν μὴ
[1, 31]	Τὸ δὲ πολιτικόν ἐστιν τὸ	νόμῳ,	οὐ τὸ φύσει. Τὸ δ´
[1, 31]	μὲν γὰρ ἄδικόν ἐστιν τὸ	νόμῳ	ὡρισμένον, οἷον τὸ τὴν παρακαταθήκην
[1, 31]	μὲν γὰρ δίκαιον τὸ τῷ	νόμῳ	ὡρισμένον, τὸ δὲ δικαιοπράγημα τὸ
[1, 1]	τῶν μέρος ἀγαθῶν, ἢ τῷ	ὁρισμῷ	δείκνυμεν ὅτι ὁ αὐτὸς λόγος
[1, 6]	φέρεσθαι, ὅμως οὐκ ἄν ποτε	ἄνω	ἐνεχθείη, ἀλλ´ ἀεὶ κάτω. Ὁμοίως
[1, 6]	κάτω φέρεσθαι· ἄν τις οὖν	ἄνω	ῥίπτῃ πολλάκις καὶ ἐθίζῃ ἄνω
[1, 13]	ἀποδεδομένος, τῷ μὲν πυρὶ ὁ	ἄνω,	τῇ δὲ γῇ ὁ κάτω·
[1, 13]	γε βιάσασθαι καὶ τὸν λίθον	ἄνω	φέρεσθαι καὶ τὸ πῦρ κάτω.
[1, 6]	ἄνω ῥίπτῃ πολλάκις καὶ ἐθίζῃ	ἄνω	φέρεσθαι, ὅμως οὐκ ἄν ποτε
[1, 19]	ἀνδρεῖος. Ἔτι δὲ καὶ ὥσπερ	ἐπάνω	διειλόμεθα, περὶ φόβους καὶ κινδύνους
[1, 31]	ἐστι τοῦτο, ὃ καὶ μικρὸν	ἐπάνω	ἐλέγετο, ὅταν μὴ εἰδὼς μήθ´
[1, 31]	ὃ ἦν, εἴρηται ἐν τοῖς	ἐπάνω	ἡμῖν) καὶ ὅταν εἰδὼς καὶ
[1, 31]	Ἐκ μὲν δὴ τοῦ ἀκρατοῦς	σκοπουμένῳ	ἔοικεν ἐνδέχεσθαι. Καὶ πάλιν οὕτως.
[1, 1]	ἀρετῆς φράζειν· οὐδὲν γὰρ τούτῳ	κἀκείνῳ	κοινόν. Οὗτοι μὲν οὖν ἐπὶ
[1, 1]	καὶ τῷ κατὰ τὸν ὅρον	κοινῷ	ἀγαθῷ. Ὅτι γὰρ ἀγαθόν, καὶ
[1, 19]	ἐν τῷ τυχόντι καὶ παντὶ	χρόνῳ,	ἀλλ´ ἐν ᾧ οἱ φόβοι
[1, 4]	οὗτος γὰρ τέλειος. Οὐδ´ ἐν	χρόνῳ	γε ἀτελεῖ, ἀλλ´ ἐν τελείῳ.
[1, 4]	τὸ τέλειον εἶναι καὶ ἐν	χρόνῳ	τελείῳ καὶ ἐν ἀνθρώπῳ. Ὅτι
[1, 4]	τὸν εὐδαίμονα ἐν τῷ μεγίστῳ	χρόνῳ	τοῦ βίου κρίνειν, ὡς δέον
[1, 20]	τἆλλα ζῷα λέγομεν εἶναι σώφρονα	ἔξω	ἀνθρώπου, διὰ τὸ μὴ εἶναι
[1, 10]	οὔτε τῶν ἐμψύχων τῶν ἄλλων	ἔξω	ἀνθρώπων. Δῆλον οὖν ὅτι ὁ
[1, 31]	εἶναι τῇ φύσει, τῷ δὲ	τρόπῳ	ἕτεροι) τῷ δὲ υἱῷ πρὸς
[1, 19]	δι´ ἐμπειρίαν ὅτι ἐν τοιούτῳ	τόπῳ	ἢ ἐν τοιούτῳ καιρῷ ἢ
[1, 19]	δέκατον ἔτος κίνδυνον μὴ φοβεῖται,	οὔπω	ἀνδρεῖος· ἔνιοι γὰρ θαρροῦσιν διὰ
[1, 32]	κύριος καὶ πάντα διοικεῖ· ἀλλ´	οὔπω	οὗτος ἄρχει πάντων, ἀλλὰ παρασκευάζει
[1, 5]	τούτου ἄλλος λόγος) ἀλλ´ ὡς	τύπῳ	διελέσθαι. Ἔστιν δ´ ἡ ψυχή,
[1, 32]	μὲν οὖν ὑπὲρ ψυχῆς ὡς	τύπῳ	καὶ πρότερον, ὅτι τὸ μὲν
[1, 32]	δὲ φρόνησις περὶ τὸ συμφέρον	ἀνθρώπῳ)	εἰ οὖν τὸ χεῖρον ἀρετὴ
[1, 4]	ἐν χρόνῳ τελείῳ καὶ ἐν	ἀνθρώπῳ.	Ὅτι δὲ ἐνέργεια ἐστίν, ἴδοι
[1, 14]	ἀπολωλότ´ ἂν εὗρον τὰ ἐν	ἀγρῷ.	Ἐν τοῖς τοιούτοις ἄρα τὸ
[1, 31]	τὸ ποιῆσαι. Ὁμοίως δὲ καὶ	ἐλευθέρῳ	πρὸς ἐλεύθερον ἕξει. Οὐ γὰρ
[1, 31]	δὲ πάλιν ἀδικεῖ, καὶ ἐν	ποτέρῳ	ἐστὶ τὸ ἀδίκημα, ἐν τῷ
[1, 31]	οὐκ ἐλάμβανον, ἀλλὰ παρῆκα τῷ	πρεσβυτέρῳ	ἢ τῷ φίλῳ. Ἀδικούμενος δέ
[1, 24]	ὁ ἐν ᾧ μὴ δεῖ	καιρῷ	ἐνδεικνύμενος τὴν ἑαυτοῦ εὐπορίαν) ὁ
[1, 19]	τοιούτῳ τόπῳ ἢ ἐν τοιούτῳ	καιρῷ	ἢ οὕτως ἔχοντι ἀδύνατόν τι
[1, 24]	λέγομεν· ἐπεὶ γὰρ ἐν τῷ	καιρῷ	τῷ πρέποντι τὸ μέγα δαπανᾷ,
[1, 32]	ἡ φρόνησις τῆς σοφίας (περὶ	χείρω	γὰρ ἐστίν· ἡ μὲν γὰρ
[1, 1]	ἐν ἅπασιν ἐνυπάρχον ὅμοιον τῷ	ὅρῳ	ἐστίν. Ὁ δὲ ὅρος λέγει
[1, 9]	πεφύκαμεν, ταῦτα μᾶλλον ἐναντία τῷ	μέσῳ.	Οἷον πεφύκαμεν μᾶλλον ἀκόλαστοι ἢ
[1, 31]	δικαιοσύνη ἐν δικαίῳ καὶ ἐν	ἴσῳ	καὶ ἐν μεσότητι, καὶ τὸ
[1, 1]	τῷ ποιῷ καὶ ἐν τῷ	ποσῷ	καὶ πότε καὶ πρός τι
[1, 31]	ἀδικεῖν τὰ ἄδικα πράττοντα ἐν	τῷ	ἀγνοεῖν ἐστι τοῦτο, ὃ καὶ
[1, 31]	ὀλίγου. Ὅ τε γὰρ ἄδικος	τῷ	ἀδικεῖν πλεῖον ἔχει, καὶ ὁ
[1, 31]	ἔχει, καὶ ὁ ἀδικούμενος δὲ	τῷ	ἀδικεῖσθαι ἔλαττον· τὸ δέ γε
[1, 31]	ποτέρῳ ἐστὶ τὸ ἀδίκημα, ἐν	τῷ	ἀδίκως ὁτιοῦν ἔχοντι; Ἢ τῷ
[1, 5]	καὶ τὰ τοιαῦτα, ἐν δὲ	τῷ	ἀλόγῳ αὗται αἱ ἀρεταὶ λεγόμεναι,
[1, 31]	αὐτὸ δ´ ἐστὶ τὸ δίκαιον	τῷ	ἀνάλογον. Ἐπεὶ δὲ ὁ οἰκοδόμος
[1, 31]	ἀντιπεπονθὸς δὲ δίκαιόν ἐστιν ἐν	τῷ	ἀνάλογον. Ὡς γὰρ ὁ ἐλεύθερος
[1, 25]	πράττοντι καὶ τῷ ἀξίῳ καὶ	τῷ	ἀναξίῳ. Ὁ δέ γε νεμεσητικὸς
[1, 19]	δὲ οὐχ ὅταν οὕτω συμπέσῃ	τῷ	ἀνδρείῳ ὥστε ὅλως μὴ φοβεῖσθαι.
[1, 25]	ἐπιχαιρέκακος ἡσθήσεται κακῶς πράττοντι καὶ	τῷ	ἀξίῳ καὶ τῷ ἀναξίῳ. Ὁ
[1, 31]	ἔχοντι; Ἢ τῷ κρίναντι καὶ	τῷ	ἀπονείμαντι, ὥσπερ ἐν τοῖς ἀγῶσιν;
[1, 32]	περὶ τούτων παρεπισκοπεῖν ὅσα ἐν	τῷ	αὐτῷ τυγχάνουσιν ὄντα. Καὶ ἀναγκαῖον
[1, 31]	ἐλεύθερος ἔχει πρὸς τὸν δοῦλον	τῷ	βελτίων εἶναι, οὕτως τὸ ἀντιποιῆσαι
[1, 31]	σῖτον δίδωσιν, ὁ δ´ οἰκοδόμος	τῷ	γεωργῷ οἰκίαν· ὁμοίως δὲ οἱ
[1, 31]	τῷ οἰκοδόμῳ, οὕτως ὁ οἰκοδόμος	τῷ	γεωργῷ· ὁμοίως τῷ σκυτεῖ, τῷ
[1, 32]	δ´ οὔ, καὶ τῷ μέν,	τῷ	δ´ οὔ, καὶ οὕτω μὲν
[1, 31]	ὅμοιοι βούλονται εἶναι τῇ φύσει,	τῷ	δὲ τρόπῳ ἕτεροι) τῷ δὲ
[1, 31]	φύσει, τῷ δὲ τρόπῳ ἕτεροι)	τῷ	δὲ υἱῷ πρὸς πατέρα καὶ
[1, 19]	ἂν δὲ πλησίον γένωνται, ἀποθνήσκουσιν	τῷ	δέει. ~ΚΕΦΑΛΑΙΟΝ Ι' Ἡ μὲν
[1, 32]	οὗτος ἄρχει πάντων, ἀλλὰ παρασκευάζει	τῷ	δεσπότῃ σχολήν, ὅπως ἂν ἐκεῖνος
[1, 15]	ὡς τοῦ ἑκουσίου ὄντος ἐν	τῷ	διανοηθῆναι. Οἷόν φασί ποτέ τινα
[1, 1]	μετὰ λόγου, λόγος δὲ ἐν	τῷ	διανοητικῷ τῆς ψυχῆς ἐγγίνεται μορίῳ·
[1, 32]	Ὁ γὰρ συνετός που λέγεται	τῷ	δυνατὸς βουλεύεσθαι εἶναι καὶ ἐν
[1, 32]	ἡ προαίρεσις οὐ πάνυ τελειοῦται	τῷ	εἶναι ἀρετὴ ἄνευ τῆς φυσικῆς
[1, 31]	οὐθέν. Οὔτε γὰρ τῷ ποδὶ	τῷ	ἐμῷ πρὸς ἐμὲ οὔτε τῇ
[1, 31]	τὸ οἰκονομικὸν δὲ ἀδίκημα διειλόμεθα	τῷ	ἐπὶ τὸ χεῖρον καὶ βέλτιον·
[1, 4]	εὐδαιμονεῖν καὶ ἡ εὐδαιμονία ἐν	τῷ	εὖ ζῆν ἐστίν, τὸ δ´
[1, 24]	οἵαν λέγομεν· ἐπεὶ γὰρ ἐν	τῷ	καιρῷ τῷ πρέποντι τὸ μέγα
[1, 10]	τὸ ἑκούσιον. Ἔοικεν οὖν ἐν	τῷ	κατ´ ἀρετὴν καὶ κακίαν εἶναι
[1, 4]	εὐδαιμονία ἄρ´ ἂν εἴη ἐν	τῷ	κατὰ τὰς ἀρετὰς ζῆν. Ἐπειδήπερ
[1, 4]	τὸ δ´ εὖ ζῆν ἐν	τῷ	κατὰ τὰς ἀρετὰς ζῆν. Τοῦτ´
[1, 1]	αὐτὰ ἀδύνατα συμβήσεται τούτῳ καὶ	τῷ	κατὰ τὸν ὅρον κοινῷ ἀγαθῷ.
[1, 31]	τῷ ἀδίκως ὁτιοῦν ἔχοντι; Ἢ	τῷ	κρίναντι καὶ τῷ ἀπονείμαντι, ὥσπερ
[1, 1]	ἀρεταὶ πᾶσαι κατ´ αὐτὸν ἐν	τῷ	λογιστικῷ τῆς ψυχῆς μορίῳ· συμβαίνει
[1, 5]	τὸ ἄλογον. Ἐν μὲν δὴ	τῷ	λόγον ἔχοντι ἐγγίνεται φρόνησις ἀγχίνοια
[1, 5]	ᾗ ὑπηρετικόν ἐστιν καὶ ὑπηρετεῖ	τῷ	λόγον ἔχοντι μορίῳ. Ἔστιν δ´
[1, 32]	δίκαια, μὴ εἰδότα καὶ προαιρούμενον	τῷ	λόγῳ. Διὸ τὴν ἀρετὴν ἔφη
[1, 32]	τὴν ἀρετήν. Διὸ καὶ συνεργεῖ	τῷ	λόγῳ καὶ οὐκ ἔστιν ἄνευ
[1, 4]	ὅτι δεῖ τὸν εὐδαίμονα ἐν	τῷ	μεγίστῳ χρόνῳ τοῦ βίου κρίνειν,
[1, 13]	τῶν ἀψύχων οἰκεῖος τόπος ἀποδεδομένος,	τῷ	μὲν πυρὶ ὁ ἄνω, τῇ
[1, 32]	τοῦτο, αὔριον δ´ οὔ, καὶ	τῷ	μέν, τῷ δ´ οὔ, καὶ
[1, 9]	μᾶλλον πεφύκαμεν, ταῦτα μᾶλλον ἐναντία	τῷ	μέσῳ. Οἷον πεφύκαμεν μᾶλλον ἀκόλαστοι
[1, 4]	ἔοικεν δὲ εἶναι ὁρμὴ ἐν	τῷ	μορίῳ τούτῳ, ἀλλ´ ὅμοιον ἔοικεν
[1, 31]	αὕτη· ὡς γὰρ ὁ γεωργὸς	τῷ	οἰκοδόμῳ, οὕτως ὁ οἰκοδόμος τῷ
[1, 31]	ὑπόδημα. Ὁ μὲν οὖν γεωργὸς	τῷ	οἰκοδόμῳ σῖτον δίδωσιν, ὁ δ´
[1, 32]	δυνατὸς βουλεύεσθαι εἶναι καὶ ἐν	τῷ	ὀρθῶς τι κρῖναι καὶ ἰδεῖν·
[1, 1]	τι τῶν μέρος ἀγαθῶν, ἢ	τῷ	ὁρισμῷ δείκνυμεν ὅτι ὁ αὐτὸς
[1, 1]	δὲ ἐν ἅπασιν ἐνυπάρχον ὅμοιον	τῷ	ὅρῳ ἐστίν. Ὁ δὲ ὅρος
[1, 31]	ἐν ἰσότητι καὶ ὁμοιότητί ἐστιν	τῷ	πατρί· οἱ δὲ πολῖται τοιοῦτοί
[1, 31]	εἶναι δίκαιον οὐθέν. Οὔτε γὰρ	τῷ	ποδὶ τῷ ἐμῷ πρὸς ἐμὲ
[1, 32]	πράττει, ὥστε εἰ αὐτὴ ἐπαινετὴ	τῷ	ποιεῖν ἃ ἂν ἡ φρόνησις
[1, 1]	ἐν τῷ τί καὶ ἐν	τῷ	ποιῷ καὶ ἐν τῷ ποσῷ
[1, 31]	δίκαιον ὁμωνύμως ἂν δόξειεν λέγεσθαι	τῷ	πολιτικῷ δικαίῳ (ἔστιν γὰρ τὸ
[1, 1]	ἐν τῷ ποιῷ καὶ ἐν	τῷ	ποσῷ καὶ πότε καὶ πρός
[1, 24]	ἡ μεγαλοπρέπεια περὶ δαπάνας ἃς	τῷ	πρέποντι γίνεσθαι προσήκει. Ὅστις μὲν
[1, 24]	ἐπεὶ γὰρ ἐν τῷ καιρῷ	τῷ	πρέποντι τὸ μέγα δαπανᾷ, ὀρθῶς
[1, 31]	λαμβάνειν οὐκ ἐλάμβανον, ἀλλὰ παρῆκα	τῷ	πρεσβυτέρῳ ἢ τῷ φίλῳ. Ἀδικούμενος
[1, 4]	τούτῳ, ἀλλ´ ὅμοιον ἔοικεν εἶναι	τῷ	πυρί. Καὶ γὰρ ἐκεῖνο ὅ
[1, 31]	καὶ ἦν ἔργον ἀντικαταλλάτεσθαι {καὶ}	τῷ	σκυτεῖ πρὸς τὸν οἰκοδόμον, ἀνθ´
[1, 31]	ὁ οἰκοδόμος τῷ γεωργῷ· ὁμοίως	τῷ	σκυτεῖ, τῷ ὑφάντῃ, τοῖς ἄλλοις
[1, 3]	αἱ ἀρεταί, τὰ δὲ ἐν	τῷ	σώματι, οἷον ὑγίεια κάλλος, τὰ
[1, 1]	κατηγορίαις ἐστίν· καὶ γὰρ ἐν	τῷ	τί καὶ ἐν τῷ ποιῷ
[1, 19]	οὐσίας. Ἔτι δὲ οὐδ´ ἐν	τῷ	τυχόντι καὶ παντὶ χρόνῳ, ἀλλ´
[1, 31]	τῷ γεωργῷ· ὁμοίως τῷ σκυτεῖ,	τῷ	ὑφάντῃ, τοῖς ἄλλοις πᾶσιν ἡ
[1, 31]	ἀλλὰ παρῆκα τῷ πρεσβυτέρῳ ἢ	τῷ	φίλῳ. Ἀδικούμενος δέ γε οὐδεὶς
[1, 1]	ὑπάρχει, οὐκ ἔστιν δὴ ταὐτὸν	τῷ	χωριστῷ. Οὐ γὰρ ἄν ποτε
[1, 13]	ἄνω φέρεσθαι καὶ τὸ πῦρ	κάτω.	Ἔστι δὲ καὶ τὸ ζῷον
[1, 13]	ἄνω, τῇ δὲ γῇ ὁ	κάτω·	ἔστι μέντοι γε βιάσασθαι καὶ
[1, 6]	ποτε ἄνω ἐνεχθείη, ἀλλ´ ἀεὶ	κάτω.	Ὁμοίως {καὶ} ἐπὶ τῶν ἄλλων
[1, 6]	καὶ ὅλως τὰ βαρέα πέφυκε	κάτω	φέρεσθαι· ἄν τις οὖν ἄνω
[1, 32]	ἐγγινόμεναι, οἷον ὁρμαί τινες ἐν	ἑκάστῳ	ἄνευ λόγου πρὸς τὰ ἀνδρεῖα
[1, 9]	ἔργον ἐστὶν σπουδαῖον εἶναι· ἐν	ἑκάστῳ	γὰρ τὸ μέσον λαβεῖν ἔργον,
[1, 1]	τὸ ἄλογον ὀρθῶς, καὶ ἀπέδωκεν	ἑκάστῳ	{τὰς} ἀρετὰς τὰς προσηκούσας. Μέχρι
[1, 4]	Ἀλλ´ ἡ μὲν ἀρετὴ ἐν	ἑκάστῳ	τοῦτο ποιεῖ εὖ οὗ ἐστιν
[1, 19]	εἶναι· ὁ γὰρ αὐτὸς ἐφ´	ἑκάστῳ	τούτων διορισμὸς ἁρμόσει. Οὗ γὰρ
[1, 31]	τῇ χειρί, ὁμοίως δὲ οὐδ´	ἑκάστῳ	τῶν μορίων· ὡσαύτως ἂν οὖν
[1, 1]	ἀγαθὸν ἢ τὸ ἄριστον ἐν	ἑκάστῳ	τῶν ὄντων, τοῦτο δ´ ἐστὶ
[1, 9]	ἔχειν χαλεπόν· ἁπλῶς δὲ ἐν	ἑκάστῳ	τῶν παθῶν ἔστιν ἰδεῖν ὅτι
[1, 31]	ἀγνοίας, ὃν βλάπτει, οὐκ ἀδικήσει.	Ἔστω	δὴ οὗτος ὁ διορισμός. Ὅταν
[1, 13]	Τοῦ οὖν βιαίου οὗτος ἡμῖν	ἔστω	ὁ ὁρισμός, ὧν ἐκτός ἐστιν
[1, 4]	δεῖ τὸν εὐδαίμονα ἐν τῷ	μεγίστῳ	χρόνῳ τοῦ βίου κρίνειν, ὡς
[1, 1]	οὐκ ἔστιν δὴ ταὐτὸν τῷ	χωριστῷ.	Οὐ γὰρ ἄν ποτε τὸ
[1, 30]	προσποιήσεται πλείω τῶν ὑπαρχόντων οὔτ´	ἐλάττω,	ἀλλὰ τὰ ὑπάρχοντα αὑτῷ ταῦτα
[1, 7]	ὑπαρχόντων ἔχειν ἀλαζονείας, τὸ δὲ	ἐλάττω	εἰρωνείας· ἡ ἄρα μεσότης ἡ
[1, 29]	μὴ προσήκοντα, οὔτ´ αὖ πάλιν	ἐλάττω	ποιήσει, οὔτε πάντως ἐναντιώσεται παρὰ
[1, 30]	δ´ εἴρων ἐναντίος τούτῳ καὶ	ἐλάττω	τῶν ὑπαρχόντων προσποιούμενος αὑτῷ εἶναι,
[1, 31]	κρίναντος οὐκ ἀδικεῖ, κἂν ἀδίκως	αὐτῷ	ἀποδοθῇ· ἀλλ´ ἤδη ὁ κρίνας
[1, 31]	Ἀλλὰ δὴ καὶ εἰ ἔστιν	αὐτῷ	δίκαιον, τὸ οἰκονομικὸν δίκαιον πρὸς
[1, 1]	τῆς ψυχῆς μορίῳ· συμβαίνει οὖν	αὐτῷ	ἐπιστήμας ποιοῦντι τὰς ἀρετὰς ἀναιρεῖν
[1, 9]	τὸ δὲ μέσον τὸ ἐν	αὐτῷ	ἤδη λαβεῖν χαλεπόν, ὁμοίως δὲ
[1, 4]	αὐτῷ ὑπάρχει, ἀλλὰ τὸ ζῆν	αὐτῷ	κατὰ τὰς ἀρετὰς οὐχ ὑπάρχει,
[1, 1]	τὰς ἀρετὰς ἐπιστήμας εἶναι συνέβαινεν	αὐτῷ	τὰς ἀρετὰς μάτην εἶναι. Διὰ
[1, 32]	τούτων παρεπισκοπεῖν ὅσα ἐν τῷ	αὐτῷ	τυγχάνουσιν ὄντα. Καὶ ἀναγκαῖον δέ,
[1, 4]	εἶναι· τὸ μὲν γὰρ ζῆν	αὐτῷ	ὑπάρχει, ἀλλὰ τὸ ζῆν αὐτῷ
[1, 31]	βούλεται ἄρα τὰ φαῦλα πράττειν	αὑτῷ.	Ἀλλ´ οὐδεὶς βούλεται ἀδικεῖσθαι· ὥστ´
[1, 26]	τις ἐστίν, ἀπὸ τοῦ αὐτὸς	αὑτῷ	ἀρέσκειν) ὁ δὲ ἄρεσκος τοιοῦτος
[1, 31]	μὲν ἀδικεῖ, ᾗ δὲ τὸ	αὑτῷ	δοκοῦν εἶναι δίκαιον, οὐκ ἀδικεῖ.
[1, 30]	καὶ ἐλάττω τῶν ὑπαρχόντων προσποιούμενος	αὑτῷ	εἶναι, καὶ ἃ οἶδεν μὴ
[1, 29]	πάντως ἐναντιώσεται παρὰ τὸ δοκοῦν	αὑτῷ.	Ὁ μὲν οὖν φίλος τοιοῦτος·
[1, 23]	οὖν μᾶλλον ὑπὸ τῶν συνειδότων	αὑτῷ	ὅτι ἄξιός ἐστι τιμῆς τιμᾶσθαι.
[1, 30]	ἐστιν ὁ πλείω τῶν ὑπαρχόντων	αὑτῷ	προσποιούμενος εἶναι, ἢ εἰδέναι ἃ
[1, 30]	οὔτ´ ἐλάττω, ἀλλὰ τὰ ὑπάρχοντα	αὑτῷ	ταῦτα φήσει καὶ εἶναι καὶ
[1, 2]	δὴ συμβαίνει. Οὐ δὴ ἴσως	οὕτω	γε σκεπτέον τὸ βέλτιστον. Ἀλλὰ
[1, 31]	πολὺ καὶ τὸν πλείω χρόνον	οὕτω	διαμένει ἡ ἀριστερὰ οὖσα ἀριστερὰ
[1, 32]	ὅλον ὡς ἂν αὕτη προστάττῃ,	οὕτω	καὶ ἡ ἀνδρεία πράττει, ὥστε
[1, 32]	πρὸς τὸ καὶ εἶναι ταῦτα	οὕτω	καὶ μὴ εἶναι. Πότερον δ´
[1, 32]	καλῶν τι καὶ προσηκόντων πράττειν.	Οὕτω	καὶ ὁμοίως τούτῳ ἡ φρόνησις
[1, 10]	ὡς ἂν αἱ ἀρχαὶ ἔχωσιν,	οὕτω	καὶ τὰ μετὰ τὰς ἀρχάς,
[1, 10]	ὡς ἂν μεταβάλλῃ τὸ τρίγωνον,	οὕτω	καὶ τὸ τετράγωνον συμμεταβάλλει (ἀντιστρέφει
[1, 4]	ἔχει ὁρμὴν πρὸς τὸ λαβεῖν.	Οὕτω	καὶ τοῦτο τὸ μόριον τῆς
[1, 19]	ᾧ ὅλως μηθέν ἐστι φοβερόν·	οὕτω	μὲν γὰρ ἂν ὁ λίθος
[1, 32]	μέν, τῷ δ´ οὔ, καὶ	οὕτω	μὲν συμφέρει, ἐκείνως δὲ οὐ
[1, 2]	τὸ βέλτιστον. Ἀλλὰ ἆρά γε	οὕτω	πως, οἷον χωρὶς αὐτοῦ; Ἢ
[1, 19]	ταῦτα. Ἀφοβος δὲ οὐχ ὅταν	οὕτω	συμπέσῃ τῷ ἀνδρείῳ ὥστε ὅλως
[1, 31]	πεπονηκὼς πρὸς τὸν μὴ πεπονηκότα,	οὕτω	τὰ πολλὰ πρὸς τὰ ὀλίγα.
[1, 31]	τὸ ἀδίκημα δόξειεν ἂν εἶναι	οὕτω	ταὐτόν, οὐκ ἔστι δέ· τὸ
[1, 2]	μή ἐστιν ἐν αὐτῇ ἐνόντα,	οὕτω	τὸ ἄριστον σκοπῶν ὀρθῶς ἂν
[1, 10]	τρίγωνον ἕξει δυσὶν ὀρθαῖς ἴσας.	Οὕτω	τοίνυν καὶ ὁμοίως τούτοις καὶ
[1, 19]	ἐν τοιούτῳ τόπῳ ἢ ἐν	τοιούτῳ	καιρῷ ἢ οὕτως ἔχοντι ἀδύνατόν
[1, 19]	οἴδασι δι´ ἐμπειρίαν ὅτι ἐν	τοιούτῳ	τόπῳ ἢ ἐν τοιούτῳ καιρῷ
[1, 4]	εἶναι ὁρμὴ ἐν τῷ μορίῳ	τούτῳ,	ἀλλ´ ὅμοιον ἔοικεν εἶναι τῷ
[1, 25]	ὁ δέ γε φθονερὸς ἐναντίος	τούτῳ.	Ἁπλῶς γάρ, ἄν τε ἄξιός
[1, 11]	Ἀλλὰ πάλιν ἄλλος λόγος τις	τούτῳ	ἐναντιοῦται, ὁ ἐπὶ τῇ ἀκρασίᾳ.
[1, 32]	προσηκόντων πράττειν. Οὕτω καὶ ὁμοίως	τούτῳ	ἡ φρόνησις ὥσπερ ἐπίτροπός τίς
[1, 30]	οἶδεν, ὁ δ´ εἴρων ἐναντίος	τούτῳ	καὶ ἐλάττω τῶν ὑπαρχόντων προσποιούμενος
[1, 1]	ὅτι τὰ αὐτὰ ἀδύνατα συμβήσεται	τούτῳ	καὶ τῷ κατὰ τὸν ὅρον
[1, 1]	ὑπὲρ ἀρετῆς φράζειν· οὐδὲν γὰρ	τούτῳ	κἀκείνῳ κοινόν. Οὗτοι μὲν οὖν
[1, 25]	τοῦ εὖ πράττειν, λυπήσεται. Ὁμοίως	τούτῳ	ὁ ἐπιχαιρέκακος ἡσθήσεται κακῶς πράττοντι
[1, 22]	δεῖ, ὅ τ´ ἀνελεύθερος ἐναντίως	τούτῳ	ὁ μὴ ἀναλίσκων εἰς ἃ
[1, 27]	ὁ δὲ καταπεπληγμένος ὁ ἐναντίος	τούτῳ,	ὁ πάντα καὶ {πρὸς} πάντας
[1, 32]	τις καλούμενος, ὃ δὲ ὑπηρετῶν	τούτῳ	οἰκοδόμος· οὗτος δ´ ἐστὶν ποιητικὸς
[1, 24]	ὁ δὲ μικροπρεπὴς ὁ ἐναντίος	τούτῳ,	ὃς οὗ δεῖ μὴ μεγαλείως
[1, 1]	λόγον ποιεῖται. Ἀλλ´ ἴσως {φησὶ}	τούτῳ	τἀγαθῷ ἀρχῇ χρησάμενος ὑπὲρ τῶν
[1, 31]	ἄλλαξιν ποιεῖσθαι παρ´ ἀλλήλων, καὶ	τούτῳ	τὴν πολιτικὴν κοινωνίαν συνέχειν. Ἐπεὶ
[1, 9]	ῥᾴδιον, καὶ τὸ ἐναντίον δὲ	τούτῳ,	τὸ δὲ μέσως ἔχειν χαλεπόν·
[1, 31]	ὠνητὰ ἐστίν, ἀργύριον προσαγορεύσαντες νόμισμα,	τούτῳ	χρῆσθαι, καὶ τὴν ἀξίαν ἕκαστον

UCL |FLTR |Itinera Electronica |Bibliotheca Classica Selecta (BCS) |
Responsable académique : Alain Meurant
Analyse, design et réalisation informatiques : B. Maroutaeff - J. Schumacher
Dernière mise à jour : 22/05/2008