3 of 3 in Book V, Chapter XV137 of 276 in work
The Equitable Man
Aristotle
Nicomachean Ethics

The author defines equity as a superior form of justice where a person voluntarily waives their strict legal rights for the sake of fairness.

...eason of its universality.” This is the reason why not all things are according to law, because there are things about which it is simply impossible to lay down a law, and so we want special enactments for particular cases. For to speak generally, the rule of the undefined must be itself undefined also, just as the rule to measure Lesbian building is made of lead: for this rule shifts according to the form of each stone and the special enactment according to the facts of the case in question.
It is clear then what the Equitable is; namely that it is Just but better than one form of Just: and hence it appears too who the Equitable man is: he is one who has a tendency to choose and carry out these principles, and who is not apt to press the letter of the law on the worse side but content to waive his strict claims though backed by the law: and this moral state is Equity, being a species of Justice, not a different moral state from Justice.
Chapter XVI. The answer to the second of the two questions indicated above, “whether it is possible for a man to deal unjustly by himself,” is obvious from what has been already stated. In the first place, one class of Justs is those which are enforced by law in accordance with Virtue in the most extensive sense of the term: for instance, the law does not bid a man kill himself; and whatever it does not bid it forbids: well, whenever a man does hurt contrary to the law (unless by way of requ...
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1 of 2 in Book VI, Chapter I138 of 276 in work
Now entering Book VI, Chapter I
The Mean's Moving Target
Aristotle
Nicomachean Ethics

The author acknowledges that while following 'Right Reason' and the 'mean' is a correct rule, it is too vague to be useful without a more definite understanding of how to apply it in practice.

...s thought that there is Just of a certain kind between these parts mutually, as between ruler and ruled. Let this then be accepted as an account of the distinctions which we recognise respecting Justice and the rest of the moral virtues.[30] BOOK VI Chapter I. Having stated in a former part of this treatise that men should choose the mean instead of either the excess or defect, and that the mean is according to the dictates of Right Reason; we will now proceed to explain this term. For
In all the habits which we have expressly mentioned, as likewise in all the others, there is, so to speak, a mark with his eye fixed on which the man who has Reason tightens or slacks his rope; and there is a certain limit of those mean states which we say are in accordance with Right Reason, and lie between excess on the one hand and defect on the other. Now to speak thus is true enough but conveys no very definite meaning: as, in fact, in all other pursuits requiring attention and diligence on which skill and science are brought to bear; it is quite true of course to say that men are neither to labour nor relax too much or too little, but…
as, for instance, if in answer to the question, what are proper applications to the body, he were to be told, “Oh! of course, whatever the science of medicine, and in such manner as the physician, directs.” And so in respect of the mental states it is requisite not merely that this should be true which has been already stated, but further that it should be expressly laid down what Right Reason is, and what is the definition of it. Chapter II. Now in our division of the Excellences of the Sou...
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2 of 2 in Book VI, Chapter I139 of 276 in work
The Need for Definition
Aristotle
Nicomachean Ethics

The author argues that vague appeals to 'moderation' or 'right reason' are insufficient for ethics and that a precise definition of these terms is required for practical wisdom.

...ther the excess or defect, and that the mean is according to the dictates of Right Reason; we will now proceed to explain this term. For in all the habits which we have expressly mentioned, as likewise in all the others, there is, so to speak, a mark with his eye fixed on which the man who has Reason tightens or slacks his rope;[1] and there is a certain limit of those mean states which we say are in accordance with Right Reason, and lie between excess on the one hand and defect on the other.
Now to speak thus is true enough but conveys no very definite meaning: as, in fact, in all other pursuits requiring attention and diligence on which skill and science are brought to bear; it is quite true of course to say that men are neither to labour nor relax too much or too little, but in moderation, and as Right Reason directs; yet if this were all a man had he would not be greatly the wiser; as, for instance, if in answer to the question, what are proper applications to the body, he were to be told, “Oh! of course, whatever the science of medicine, and in such manner as the physician, directs.” And so in respect of the mental states it…
Chapter II. Now in our division of the Excellences of the Soul, we said there were two classes, the Moral and the Intellectual: the former we have already gone through; and we will now proceed to speak of the others, premising a few words respecting the Soul itself. It was stated before, you will remember, that the Soul consists of two parts, the Rational, and Irrational: we must now make a similar division of the Rational. Let it be understood then that there are two parts of the Soul posse...
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1 of 2 in Book VI, Chapter II140 of 276 in work
Now entering Book VI, Chapter II
Will's Intellectual Engine
Aristotle
Nicomachean Ethics

The author defines moral choice as a synthesis of intellect and desire, arguing that right action requires both intellectual operation and moral character.

...] Now this Intellectual operation and this Truth is what bears upon Moral Action; of course truth and falsehood must be the good and the bad of that Intellectual Operation which is purely Speculative, and concerned neither with action nor production, because this is manifestly the work of every Intellectual faculty, while of the faculty which is of a mixed Practical and Intellectual nature, the work is that Truth which, as I have described above, corresponds to the right movement of the Will.
Now the starting-point of moral action is Moral Choice, (I mean, what actually sets it in motion, not the final cause,) and of Moral Choice, Appetition, and Reason directed to a certain result: and thus Moral Choice is neither independent of intellect, i. e. intellectual operation, nor of a certain moral state: for right or wrong action cannot be, independently of operation of the Intellect, and moral character. But operation of the Intellect by itself moves nothing, only when directed to a certain result, i. e. exercised in Moral Action: (I say nothing of its being exercised in production, because this function is originated by the former:…
But nothing which is done and past can be the object of Moral Choice; for instance, no man chooses to have sacked Troy; because, in fact, no one ever deliberates about what is past, but only about that which is future, and which may therefore be influenced, whereas what has been cannot not have been: and so Agathon is right in saying “Of this alone is Deity bereft, To make undone whatever hath been done.” Thus then Truth is the work of both the Intellectual Parts of the Soul; those states t...
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2 of 2 in Book VI, Chapter II141 of 276 in work
The Past's Unchangeable Nature
Aristotle
Nicomachean Ethics

The author asserts that moral choice only applies to the future because the past is immutable, concluding that truth is the primary work of the soul's intellectual parts.

...inated by the former: for every one who makes makes with a view to somewhat further; and that which is or may be made, is not an End in itself, but only relatively to somewhat else, and belonging to some one:[8] whereas that which is or may be done is an End in itself, because acting well is an End in itself, and this is the object of the Will,) and so Moral Choice is either[9] Intellect put in a position of Will-ing, or Appetition subjected to an Intellectual Process. And such a Cause is Man.
But nothing which is done and past can be the object of Moral Choice; for instance, no man chooses to have sacked Troy; because, in fact, no one ever deliberates about what is past, but only about that which is future, and which may therefore be influenced, whereas what has been cannot not have been: and so Agathon is right in saying “Of this alone is Deity bereft, To make undone whatever hath been done.” Thus then Truth is the work of both the Intellectual Parts of the Soul; those states therefore are the Excellences of each in which each will best attain truth.
Chapter III. Commencing then from the point stated above we will now speak of these Excellences again. Let those faculties whereby the Soul attains truth in Affirmation or Negation, be assumed to be in number five:[10] viz. Art, Knowledge, Practical Wisdom, Science, Intuition: (Supposition and Opinion I do not include, because by these one may go wrong.) What Knowledge is, is plain from the following of considerations, if one is to speak accurately, instead of being led away by resemblances....
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