Seite - 425 - in The Complete Aristotle

cause, but having had one’s hair cut cannot; for some incidental causes are more relevant to the effect than others.) Chance or fortune is called ‘good’ when the result is good, ‘evil’ when it is evil. The terms ‘good fortune’ and ‘ill fortune’ are used when either result is of considerable magnitude. Thus one who comes within an ace of some great evil or great good is said to be fortunate or unfortunate. The mind affirms the essence of the attribute, ignoring the hair’s breadth of difference. Further, it is with reason that good fortune is regarded as unstable; for chance is unstable, as none of the things which result from it can be invariable or normal. Both are then, as I have said, incidental causes-both chance and spontaneity-in the sphere of things which are capable of coming to pass not necessarily, nor normally, and with reference to such of these as might come to pass for the sake of something. < div id=“section15” class=“section” title=“6”> 6 They differ in that ‘spontaneity’ is the wider term. Every result of chance is from what is spontaneous, but not everything that is from what is spontaneous is from chance. Chance and what results from chance are appropriate to agents that are capable of good fortune and of moral action generally. Therefore necessarily chance is in the sphere of moral actions. This is indicated by the fact that good fortune is thought to be the same, or nearly the same, as happiness, and happiness to be a kind of moral action, since it is well-doing. Hence what is not capable of moral action cannot do anything by chance. Thus an inanimate thing or a lower animal or a child cannot do anything by chance, because it is incapable of deliberate intention; nor can ‘good fortune’ or ‘ill fortune’ be ascribed to them, except metaphorically, as Protarchus, for example, said that the stones of which altars are made are fortunate because they are held in honour, while their fellows are trodden under foot. Even these things, however, can in a way be affected by chance, when one who is dealing with them does something to them by chance, but not otherwise. The spontaneous on the other hand is found both in the lower animals and in many inanimate objects. We say, for example, that the horse came ‘spontaneously’, because, though his coming saved him, he did not come for the sake of safety. Again, the tripod fell ‘of itself’, because, though when it fell it stood on its feet so as to serve for a seat, it did not fall for the sake of 425