At all events it seems that each party is justified2 in his claim, and that each should get more out of the friendship than the other-not more of the same thing, however, but the superior more honour and the inferior more gain; for honour is the prize of virtue3 and of beneficence, while gain is the assistance required by inferiority.
It seems to be so in constitutional arrangements also; the man who contributes nothing good to the common stock is not honoured; for what belongs to the public is given to the man who benefits the public, and honour does belong to the public. It is not possible to get wealth from the common stock and at the same time honour. For no one puts up with the smaller share in all things; therefore to the man who loses in wealth they assign honour and to the man who is willing to be paid, wealth, since the proportion to merit equalizes the parties and preserves the friendship, as we have said. This then is also the way in which we should associate with unequals; the man who is benefited in respect of wealth or virtue must give honour in return, repaying what he can. For friendship asks a man to do what he can, not what is proportional to the merits of the case; since that cannot always be done, e.g. in honours paid to the gods or to parents; for no one could ever return to them the equivalent of what he gets, but the man who serves them to the utmost of his power is thought to be a good man. This is why it would not seem open to a man to disown his father (though a father may disown his son); being in debt, he should repay, but there is nothing by doing which a son will have done the equivalent of what he has received, so that he is always in debt. But creditors4 can remit5 a debt; and a father can therefore do so too. At the same time it is thought that presumably no one would repudiate6 a son who was not far gone in wickedness; for apart from the natural friendship of father and son it is human nature not to reject a son’s assistance. But the son, if he is wicked, will naturally avoid aiding his father, or not be zealous7 about it; for most people wish to get benefits, but avoid doing them, as a thing unprofitable.-So much for these questions.
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1 partnership | |
n.合作关系,伙伴关系 | |
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2 justified | |
a.正当的,有理的 | |
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3 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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4 creditors | |
n.债权人,债主( creditor的名词复数 ) | |
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5 remit | |
v.汇款,汇寄;豁免(债务),免除(处罚等) | |
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6 repudiate | |
v.拒绝,拒付,拒绝履行 | |
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7 zealous | |
adj.狂热的,热心的 | |
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