Seite - 2226 - in The Complete Aristotle

with good moral character; it is our duty both to feel sympathy and pity for unmerited distress, and to feel indignation at unmerited prosperity; for whatever is undeserved is unjust, and that is why we ascribe indignation even to the gods. It might indeed be thought that envy is similarly opposed to pity, on the ground that envy it closely akin to indignation, or even the same thing. But it is not the same. It is true that it also is a disturbing pain excited by the prosperity of others. But it is excited not by the prosperity of the undeserving but by that of people who are like us or equal with us. The two feelings have this in common, that they must be due not to some untoward thing being likely to befall ourselves, but only to what is happening to our neighbour. The feeling ceases to be envy in the one case and indignation in the other, and becomes fear, if the pain and disturbance are due to the prospect of something bad for ourselves as the result of the other man’s good fortune. The feelings of pity and indignation will obviously be attended by the converse feelings of satisfaction. If you are pained by the unmerited distress of others, you will be pleased, or at least not pained, by their merited distress. Thus no good man can be pained by the punishment of parricides or murderers. These are things we are bound to rejoice at, as we must at the prosperity of the deserving; both these things are just, and both give pleasure to any honest man, since he cannot help expecting that what has happened to a man like him will happen to him too. All these feelings are associated with the same type of moral character. And their contraries are associated with the contrary type; the man who is delighted by others’ misfortunes is identical with the man who envies others’ prosperity. For any one who is pained by the occurrence or existence of a given thing must be pleased by that thing’s non-existence or destruction. We can now see that all these feelings tend to prevent pity (though they differ among themselves, for the reasons given), so that all are equally useful for neutralizing an appeal to pity. We will first consider Indignation-reserving the other emotions for subsequent discussion-and ask with whom, on what grounds, and in what states of mind we may be indignant. These questions are really answered by what has been said already. Indignation is pain caused by the sight of undeserved good fortune. It is, then, plain to begin with that there are some forms of good the sight of which cannot cause it. Thus a man may be just or brave, or acquire moral goodness: but we shall not be indignant with him for that reason, any more than we shall pity him for the contrary reason. Indignation is roused by the sight of wealth, power, and the like-by all those things, roughly speaking, which are deserved by good men and by those who possess the goods of nature-noble birth, beauty, and so on. Again, what is long established seems akin to what exists by nature; and therefore we feel more indignation at those possessing a given good if they have as a matter of 2226