Book 2
8.16
Pity is also aroused by signs and actions, such as the dress of those who have suffered, and all such objects, and the words and everything else that concerns those who are actually suffering, for instance, at the point of death. And when men show themselves undauntedWhen the men, who are in such crises, are good men (Jebb). If they were not, their misfortune would appear deserved. at such critical times it is specially pitiable; for all these things,The signs and actions, and the demeanor of the sufferer. because they come immediately under our observation, increase the feeling of pity, both because the sufferer does not seem to deserve his fate, and because the suffering is before our eyes.
9.1
Now what is called indignationνεμεσᾶν: the nobler brother of envy (Nietzsche). is the antithesis to pity; for the being pained at undeserved good fortune is in a manner contrary to being pained at undeserved bad fortune and arises from the same character. And both emotions show good character,
9.2
for if we sympathize with and pity those who suffer undeservedly, we ought to be indignant with those who prosper undeservedly; for that which happens beyond a man's deserts is unjust, wherefore we attribute this feeling even to gods.
9.3
It would seem that envy also is similarly opposed to pity, as being akin to or identical with indignation, although it is really different; envy also is indeed a disturbing pain and directed against good fortune, but not that of one who does not deserve it, but of one who is our equal and like. Now, all who feel envy and indignation must have this in common, that they are disturbed, not because they think that any harm will happen to themselves, but on account of their neighbor; for it will cease to be indignation and envy, but will be fear, if the pain and disturbance arise from the idea that harm may come to themselves from another's good fortune.
