Читать книгу Ethics - Джон Дьюи - Страница 62

[64] Cf. Xenophon's account of the impressive appeal of Clearchus: "For, first and greatest, the oaths which we have sworn by the gods forbid us to be enemies to each other. Whoever is conscious of having transgressed these—him I could never deem happy. For if one were at war with the gods, I know not with what swiftness he might flee so as to escape, or into what darkness he might run, or into what stronghold he might retreat and find refuge. For all things are everywhere subject to the gods, and the gods rule all everywhere with equity."—Anabasis, II., v.

[65] Republic, I., 343.

[66] Republic, II., 365.

[67] Republic, II., 365.

[68] Republic, I., 343 f.

[69] Windelband, History of Philosophy, p. 86.

[70] Politics, I., ii. Welldon's translation.

[71] Politics, I., ii. Welldon's translation.

[72] Ethics, VIII., i.; IX., vi.

[73] Republic, V., 473.

[74] Ibid., IX., 592.

[75] Gorgias, 491 ff.

[76] Republic, IX., 589 f.

[77] Republic, IX., 581 f.

[78] Ethics, X., ii.-iv.

[79] Among the various types of excellence which Aristotle enumerates as exemplifying this principle, the quality of high-mindedness (μεγαλοψυχία) is pre-eminent, and may be taken as embodying the trait most prized in an Athenian gentleman. The high-minded man claims much and deserves much; lofty in his standard of honor and excellence he accepts tributes from good men as his just desert, but despises honor from ordinary men or on trivial grounds; good and evil fortune are alike of relatively small importance. He neither seeks nor fears danger; he is ready to confer favors and forget injuries, slow to ask favors or cry for help; fearless in his love and hatred, in his truth and his independence of conduct; "not easily moved to admiration, for nothing is great to him. He loves to possess beautiful things that bring no profit, rather than useful things that pay; for this is characteristic of the man whose resources are in himself. Further, the character of the high-minded man seems to require that his gait should be slow, his voice deep, his speech measured; for a man is not likely to be in a hurry when there are few things in which he is deeply interested, nor excited when he holds nothing to be of very great importance; and these are the causes of a high voice and rapid movements" (Ethics, IV., vi.-viii.).

[80] Marcus Aurelius, Thoughts, IV., 23.

[81] Ethics, X., vii.

[82] Theætetus, 176.

[83] Smith held that we (1) approve or disapprove the conduct of others; (2) see ourselves as others see us, judging ourselves from their standpoint; (3) finally, form a true social standard, that of the "impartial spectator." This is an inner standard—conscience.