Page - 2180 - in The Complete Aristotle

all. Thus if the action qualified by the term ‘brave’ is more noble and desirable than the action qualified by the term ‘temperate’, then ‘bravery’ is more desirable than ‘temperance’ and ‘being brave’ than ‘being temperate’. That, again, which is chosen by all is a greater good than that which is not, and that chosen by the majority than that chosen by the minority. For that which all desire is good, as we have said;’ and so, the more a thing is desired, the better it is. Further, that is the better thing which is considered so by competitors or enemies, or, again, by authorized judges or those whom they select to represent them. In the first two cases the decision is virtually that of every one, in the last two that of authorities and experts. And sometimes it may be argued that what all share is the better thing, since it is a dishonour not to share in it; at other times, that what none or few share is better, since it is rarer. The more praiseworthy things are, the nobler and therefore the better they are. So with the things that earn greater honours than others-honour is, as it were, a measure of value; and the things whose absence involves comparatively heavy penalties; and the things that are better than others admitted or believed to be good. Moreover, things look better merely by being divided into their parts, since they then seem to surpass a greater number of things than before. Hence Homer says that Meleager was roused to battle by the thought of All horrors that light on a folk whose city is ta’en of their foes, When they slaughter the men, when the burg is wasted with ravening flame, When strangers are haling young children to thraldom, (fair women to shame.) The same effect is produced by piling up facts in a climax after the manner of Epicharmus. The reason is partly the same as in the case of division (for combination too makes the impression of great superiority), and partly that the original thing appears to be the cause and origin of important results. And since a thing is better when it is harder or rarer than other things, its superiority may be due to seasons, ages, places, times, or one’s natural powers. When a man accomplishes something beyond his natural power, or beyond his years, or beyond the measure of people like him, or in a special way, or at a special place or time, his deed will have a high degree of nobleness, goodness, and justice, or of their opposites. Hence the epigram on the victor at the Olympic games: In time past, heaving a Yoke on my shoulders, of wood unshaven, 2180