Book 1
9.2
But since it happens that men, seriously or not, often praise not only a man or a god but even inanimate things or any ordinary animal, we ought in the same way to make ourselves familiar with the propositions relating to these subjects. Let us, then, discuss these matters also, so far as may serve for illustration.
9.3
The noble, then, is that which, being desirable in itself is at the same time worthy of praise, or which, being good, is pleasant because it is good. If this is the noble, then virtue must of necessity be noble, for, being good, it is worthy of praise.
9.4
Virtue, it would seem, is a faculty of providing and preserving good things, a faculty productive of many and great benefits, in fact, of all things in all cases.Or, a faculty of doing many and great benefits to all men in all cases (Jebb).
9.5
The components of virtue are justice, courage, self-control, magnificence, magnanimity, liberality, gentleness, practical and speculative wisdom.
9.6
The greatest virtues are necessarily those which are most useful to others, if virtue is the faculty of conferring benefits. For this reason justice and courage are the most esteemed, the latter being useful to others in war, the former in peace as well. Next is liberality, for the liberal spend freely and do not dispute the possession of wealth, which is the chief object of other men's desire.
9.7
Justice is a virtue which assigns to each man his due in conformity with the law; injustice claims what belongs to others, in opposition to the law.
9.8
Courage makes men perform noble acts in the midst of dangers according to the dictates of the law and in submission to it; the contrary is cowardice.
9.9
Self-control is a virtue which disposes men in regard to the pleasures of the body as the law prescribes; the contrary is licentiousness.
9.10
Liberality does good in many matters; the contrary is avarice.
9.11
Magnanimity is a virtue productive of great benefits; the contrary is little-mindedness.
