It is clear, then, that there is more than one kind of justice, and that there is one which is distinct from excellence entire; we must try to grasp what and what sort of thing it is.
The unjust has been divided into the unlawful and the unequal, and the just [10] into the lawful and the equal. To the unlawful answers the afore-mentioned sort of injustice. But since the unequal and the unlawful are not the same, but are different as a part is from its whole (for all that is unequal is unlawful, but not all that is unlawful is unequal), the unjust and injustice are not the same as but different from the former kind, as part from whole; for injustice in this sense is a part of injustice in [15] the wide sense, and similarly justice in the one sense of justice in the other. Therefore we must speak also about particular justice and particular injustice, and similarly about the just and the unjust. The justice, then, which answers to the whole of excellence and the corresponding injustice, one being the exercise of [20] excellence as a whole, and the other that of vice as a whole towards others, we may leave on one side. And how the just and the unjust which answer to these are to be distinguished is evident; for practically the majority of the acts commanded by the law are those which are prescribed from the point of view of excellence taken as a whole; for the law bids us practise every excellence and forbids us to practise any [25] vice. And the things that tend to produce excellence taken as a whole are those of the acts prescribed by the law which have been prescribed with a view to education for the common good. But with regard to the education of the individual as such, which makes him without qualification a good man, we must determine later whether this is the function of the political art or of another; for perhaps it is not the same in every case to be a good man and a good citizen.
[30] Of particular justice and that which is just in the corresponding sense, one kind is that which is manifested in distributions of honour or money or the other things that fall to be divided among those who have a share in the constitution (for in these it is possible for one man to have a share either unequal or equal to that of another), [1131a1] and another kind is that which plays a rectifying part in transactions. Of this there are two divisions; of transactions some are voluntary and others involuntary—voluntary such transactions as sale, purchase, usury, pledging, lending, depositing, [5] letting (they are called voluntary because the origin of these transactions is voluntary), while of the involuntary some are clandestine, such as theft, adultery, poisoning, procuring, enticement of slaves, assassination, false witness, and others are violent, such as assault, imprisonment, murder, robbery with violence, mutilation, abuse, insult.
3 · Since the unjust man is unequal and the unjust act unequal, it is clear [10] that there is also an intermediate for the unequal. And this is the equal; for in any kind of action in which there is a more and a less there is also what is equal. If, then, the unjust be unequal, the just is equal, as all men suppose it to be, even apart from argument. And since the equal is intermediate, the just will be an intermediate. Now equality implies at least two things. The just, then, must be both intermediate [15] and equal and relative (i.e. for certain persons). And qua intermediate it must be between certain things (which are respectively greater and less); qua equal, it involves two things; qua just, it is for certain people. The just, therefore, involves at least four terms; for the persons for whom it is in fact just are two, and the things in which it is manifested, the objects, are two. And the same equality will exist [20] between the persons and between the things concerned; for as the latter—the things concerned—are related, so are the former; if they are not equal, they will not have what is equal, but this is the origin of quarrels and complaints—when either equals have and are awarded unequal shares, or unequals equal shares. Further, this is plain from the fact that awards should be according to merit; for all men agree that what is just in distribution must be according to merit in some sense, though they do [25] not all specify the same sort of merit, but democrats identify it with the status of freeman, supporters of oligarchy with wealth (or with noble birth), and supporters of aristocracy with excellence.
The just, then, is a species of the proportionate (proportion being not a property only of the kind of number which consists of abstract units, but of number [30] in general). For proportion is equality of ratios, and involves four terms at least (that discrete proportion involves four terms is plain, but so does continuous proportion, for it uses one term as two and mentions it twice; e.g. as the line A is to [1131b1] the line B, so is the line B to the line C; the line B, then, has been mentioned twice, so that if the line B be assumed twice, the proportional terms will be four); and the just, too, involves at least four terms, and the ratio is the same—for there is a similar distinction between the persons and between the things. As the term A, then, is to B, [5] so will C be to D, and therefore, alternando, as A is to C, B will be to D. Therefore also the whole is in the same ratio to the whole; and this coupling the distribution effects, and, if the terms are so combined, effects justly. The conjunction, then, of the term A with C and of B with D is what is just in distribution, and this species of [10] the just is intermediate, and the unjust is what violates the proportion; for the proportional is intermediate, and the just is proportional. (Mathematicians call this kind of proportion geometrical; for it is in geometrical proportion that it follows that the whole is to the whole as either part is to the corresponding part.) This proportion is not continuous; for we cannot get a single term standing for a person and a [15] thing.
This, then, is what the just is—the proportional; the unjust is what violates the proportion. Hence one term becomes too great, the other too small, as indeed happens in practice; for the man who acts unjustly has too much, and the man who [20] is unjustly treated too little, of what is good. In the case of evil the reverse is true; for the lesser evil is reckoned a good in comparison with the greater evil, since the lesser evil is rather to be chosen than the greater, and what is worthy of choice is good, and what is worthier of choice a greater good.
This, then, is one species of the just.
[25] 4 · The remaining one is the rectificatory, which arises in connexion with transactions both voluntary and involuntary. This form of the just has a different specific character from the former. For the justice which distributes common possessions is always in accordance with the kind of proportion mentioned above (for in the case also in which the distribution is made from common funds it will be [30] according to the same ratio which the funds put into the business bear to one another); and the injustice opposed to this kind of justice is that which violates the proportion. But the justice in transactions is a sort of equality indeed, and the [1132a1] injustice a sort of inequality; not according to that kind of proportion, however, but according to arithmetical proportion. For it makes no difference whether a good man has defrauded a bad man or a bad man a good one, nor whether it is a good or a bad man that has committed adultery; the law looks only to the distinctive [5] character of the injury, and treats the parties as equal, if one is in the wrong and the other is being wronged, and if one inflicted injury and the other has received it. Therefore, this kind of injustice being an inequality, the judge tries to equalize it; for in the case also in which one has received and the other has inflicted a wound, or one has slain and the other been slain, the suffering and the action have been unequally distributed; but the judge tries to equalize things by means of the penalty, [10] taking away from the gain of the assailant. For the term ‘gain’ is applied generally to such cases, even if it be not a term appropriate to certain cases, e.g. to the person who inflicts a wound—and ‘loss’ to the sufferer; at all events when the suffering has been estimated, the one is called loss and the other gain. Therefore the equal is [15] intermediate between the greater and the less, but the gain and the loss are respectively greater and less in contrary ways; more of the good and less of the evil are gain, and the contrary is loss; intermediate between them is, as we saw, the equal, which we say is just; ther
efore corrective justice will be the intermediate between loss and gain. This is why, when people dispute, they take refuge in the [20] judge; and to go to the judge is to go to justice; for the nature of the judge is to be a sort of animate justice; and they seek the judge as an intermediate, and in some states they call judges mediators, on the assumption that if they get what is intermediate they will get what is just. The just, then, is an intermediate, since the [25] judge is so. Now the judge restores equality; it is as though there were a line divided into unequal parts, and he took away that by which the greater segment exceeds the half, and added it to the smaller segment. And when the whole has been equally divided, then they say they have their own—i.e. when they have got what is equal. It is for this reason also that it is called just (δἱκαιoν), because it is a division into two [30] parts (δἱχα), just as if one were to call it δἱχαιoν; and the judge (δικαστἡς) is one who bisects (διχαστἡς). The equal is intermediate between the greater and the lesser according to arithmetical proportion.40 For when something is subtracted from one of two equals and added to the other, the other is in excess by these two; since if what was taken from the one had not been added to the other, the latter would have been in excess by one only. It therefore exceeds the intermediate by one, and the [1132b1] intermediate exceeds by one that from which something was taken. By this, then, we shall recognize both what we must substract from that which has more, and what we must add to that which has less; we must add to the latter that by which the intermediate exceeds it, and subtract from the greatest that by which it exceeds the [5] intermediate. Let the lines AA, BB, CC be equal to one another; from the line AA let the segment AE have been subtracted, and to the line CC let the segment CD have been added, so that the whole line DCC exceeds the line EA by the segment CD and the segment CF; therefore it exceeds the line BB [And this is true of the other arts also; for they would have been destroyed if what the patient suffered had [10] not been just what the agent did, and of the same amount and kind.]41 by the segment CD. These names, both loss and gain, have come from voluntary exchange; for to have more than one’s own is called gaining, and to have less than one’s original share is called losing, e.g. in buying and selling and in all other matters in [15] which the law has left people free to make their own terms; but when they get neither more nor less but just what belongs to themselves, they say that they have their own and that they neither lose nor gain.
Therefore the just is intermediate between a sort of gain and a sort of loss, viz. those which are involuntary; it consists in having an equal amount before and after [20] the transaction.
5 · Some think that reciprocity is without qualification just, as the Pythagoreans said; for they defined justice without qualification as reciprocity. Now reciprocity fits neither distributive nor rectificatory justice—yet people want even the justice of Rhadamanthus to mean this: [25]
Should a man suffer what he did, right justice would be done
—for in many cases they are not in accord; e.g. if an official has inflicted a wound, he should not be wounded in return, and if someone has wounded an official, he ought not to be wounded only but punished in addition. Further, there is a great [30] difference between a voluntary and an involuntary act. But in associations for exchange this sort of justice does hold men together—reciprocity in accordance with a proportion and not on the basis of equality. For it is by proportionate requital that the city holds together. Men seek to return either evil for evil—and if they [1133a1] cannot do so, think their position mere slavery—or good for good—and if they cannot do so there is no exchange, but it is by exchange that they hold together. This is why they give a prominent place to the temple of the Graces—to promote the requital of services; for this is characteristic of grace—we should serve in return one [5] who has shown grace to us, and should another time take the initiative in showing it.
Now proportionate return is secured by cross-conjunction. Let A be a builder, B a shoemaker, C a house, D a shoe. The builder, then, must get from the [10] shoemaker the latter’s work, and must himself give him in return his own. If, then, first there is proportionate equality of goods, and then reciprocal action takes place, the result we mention will be effected. If not, the bargain is not equal, and does not hold; for there is nothing to prevent the work of the one being better than that of the other; they must therefore be equated. (And this is true of the other arts also; for [15] they would have been destroyed if what the patient suffered had not been just what the agent did, and of the same amount and kind.) For it is not two doctors that associate for exchange, but a doctor and a farmer, or in general people who are different and unequal; but these must be equated. This is why all things that are exchanged must be somehow commensurable. It is for this end that money has been [20] introduced, and it becomes in a sense an intermediate; for it measures all things, and therefore the excess and the defect—how many shoes are equal to a house or to a given amount of food. The number of shoes exchanged for a house [or for a given amount of food]42 must therefore correspond to the ratio of builder to shoemaker. For if this be not so, there will be no exchange and no intercourse. And this [25] proportion will not be effected unless the goods are somehow equal. All goods must therefore be measured by some one thing, as we said before. Now this unit is in truth demand, which holds all things together (for if men did not need one another’s goods at all, or did not need them equally, there would be either no exchange or not the same exchange); but money has become by convention a sort of representative [30] of demand; and this is why it has the name ‘money’ (νόμισμα)—because it exists not by nature but by law (νόμoς) and it is in our power to change it and make it useless. There will, then, be reciprocity when the terms have been equated so that as farmer is to shoemaker, the amount of the shoemaker’s work is to that of the farmer’s work. [1133b1] But we must not bring them into a figure of proportion when they have already exchanged (otherwise one extreme will have both excesses), but when they still have their own goods. Thus they are equals and associates just because this equality can [5] be effected in their case. Let A be a farmer, C food, B a shoemaker, D his product equated to C. If it had not been possible for reciprocity to be thus effected, there would have been no association of the parties. That demand holds things together as a single unit is shown by the fact that when men do not need one another, i.e. when neither needs the other or one does not need the other, they do not exchange, as we do when some one wants what one has oneself, e.g. when people permit the exportation of corn in exchange for wine. This equation therefore must be [10] established. And for the future exchange—that if we do not need a thing now we shall have it if ever we do need it—money is as it were our surety; for it must be possible for us to get what we want by bringing the money. Now the same thing happens to money itself as to goods—it is not always worth the same; yet it tends to be steadier. This is why all goods must have a price set on them; for then there will always be exchange, and if so, association. Money, then, acting as a measure, makes [15] goods commensurate and equates them; for neither would there have been association if there were not exchange, nor exchange if there were not equality, nor equality if there were not commensurability. Now in truth it is impossible that things differing so much should become commensurate, but with reference to demand they may become so sufficiently. There must, then, be a unit, and that fixed [20] by agreement (for which reason it is called money); for it is this that makes all things commensurate, since all things are measured by money. Let A be a house, B ten minae, C a bed. A is half of B, if the house is worth five minae or equal to them; the bed, C, is a tenth of B; it is plain, then, how many beds are equal to a house, viz. [25] five. That exchange took place thus because there was money is plain; for it makes no difference whether it is five beds that exchange for a house, or the money value of five beds.
We have now defined the unjust and the just. These having been marked off from each other, it is plain that just action is
intermediate between acting unjustly [30] and being justly treated; for the one is to have too much and the other to have too little. Justice is a kind of mean, but not in the same way as the other excellences, but because it relates to an intermediate amount, while injustice relates to the extremes. And justice is that in virtue of which the just man is said to be a doer, by choice, of [1134a1] that which is just, and one who will distribute either between himself and another or between two others not so as to give more of what is desirable to himself and less to his neighbour (and conversely with what is harmful), but so as to give what is equal [5] in accordance with proportion; and similarly in distributing between two other persons. Injustice on the other hand is similarly related to the unjust, which is excess and defect, contrary to proportion, of the useful or hurtful. For which reason injustice is excess and defect, viz. because it is productive of excess and defect—in one’s own case excess of what is in its own nature useful and defect of what is [10] hurtful, while in the case of others it is as a whole like what it is in one’s own case, but proportion may be violated in either direction. In the unjust act to have too little is to be unjustly treated; to have too much is to act unjustly.
Let this be taken as our account of the nature of justice and injustice, and [15] similarly of the just and the unjust in general.
6 · Since acting unjustly does not necessarily imply being unjust, we must ask what sort of unjust acts imply that the doer is unjust with respect to each type of injustice, e.g. a thief, an adulterer, or a brigand. Surely the answer does not turn on the difference between these types. For a man might even lie with a woman knowing [20] who she was, but the origin of this act might be not choice but passion. He acts unjustly, then, but is not unjust; e.g. a man is not a thief, yet he stole, nor an adulterer, yet he committed adultery; and similarly in all other cases.
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