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那些在品德高尚的人，且有相似德行的人之间存在的友谊才是完美的。因为这些人要求对方有类似的德行。在他们之间，有好的德行（自身的德行）。而那些因为希望朋友有德行而建立友谊的人，尤其可称得上朋友，因为他们觉得这样正是发自于他们自身内心，而并非仅仅为了一种结果。所以他们之间的友谊会恒久。而我们知道，德行具有恒久性……
这种友谊很少有，因为这样的人很少有。另外，除了要具备这些素质以外，还需要时间和密切的来往。因为正如常言所说的那样，只有一起吃过很多盐的人才能彼此熟知。而且，只有彼此相互肯定，互相欣赏，他们才能亲密接触，才能成为朋友。那些很快准备友好交往的人，或许我们就可以说他们希望成为朋友了。但是，如果他们不是合适的对象，也不能得到对方的承认的话，他们就不是朋友。也就是说，对交友的渴望也许能够很快引发交友，而不是友谊。
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友谊不仅仅是相识，也不仅仅是感情。友谊往往源于彼此的兴趣和共同目标，它们因或早或迟产生的善意冲动而得到加强。友谊所需要的是坦率，揭示自己内心的思想感情，认真地对待朋友的批评，一如对待他们的倾慕与赞美。
Aristotle on Friendship
Aristotle
The ancients listed friendship among the highest of virtues。 It was an essential element in the happy or fully flourishing life。 “For without friends；” Aristotle says； “no one would choose to live； though he had all other goods。” Words worth remembering in a world of perishable “goods。”
亚里士多德论友谊（2）
According to Aristotle； friendship either is； or it involves； a state of character； a virtue。 There are three kinds of friendship。 These are based on pleasure in another’s pany （friendship of pleasure）； or on usefulness in association （friendships of utility）； or on mutual admiration （friendships in virtue）。 All are essential to the good life； and the best sorts of friends will not only admire each other’s excellence； but take pleasure in each other’s pany and find their association of mutual advantage。 Here is a portion of Aristotle’s classic discussion。
As the motives to Friendship differ in kind； so do the respective feelings and Friendships。 The species then of Friendship are three； in number equal to the objects of it； since in the line of each there may be “mutual affection mutually known。”
Now they who have Friendship for one another desire one another’s good according to the motive of their Friendship； accordingly they whose motive is utility have no Friendship for one another really； but only insofar as some good arises to them from one another。
And they whose motive is pleasure are in like case： I mean，they have Friendship for men of easy pleasantry； not because they are of a given character but because they are pleasant to themselves。 So then they whose motive to Friendship is utility love their friends for what is good to themselves； they whose motive is pleasure do so for what is pleasurable to themselves； that is to say； not insofar as the friend beloved is but insofar as he is useful or pleasurable。 These Friendships then are a matter of result： since the object is not beloved in that he is the man he is but in that he furnishes advantage or pleasure as the case may be。
Such Friendships are of course very liable to dissolution if the parties do not continue alike： I mean； that the others cease to have any Friendship for them when they are no longer pleasurable or useful。 Now it is the nature of utility not to be permanent but constantly varying： so； of course； when the motive which made them friends is vanished； the Friendship likewise dissolves； since it existed only relatively to those circumstances。。。
That then is perfect Friendship which subsists between those who are good and whose similarity consists in their goodness： for these men wish one another’s good in similar ways； insofar as they are good （and good they are in themselves）； and those are specially friends who wish good to their friends for their sakes； because they feel thus toward them on their own account and not as a mere matter of result； so the Friendship between these men continues to subsist so long as they are good； and goodness； we know； has in it a principle of permanence 。。。
Rare it is probable Friendships of this kind will be； because men of this kind are rare。 Besides； all requisite qualifications being presupposed； there is further required time and intimacy： for； as the proverb says； men cannot know one another“till they have eaten the requisite quantity of salt together”； nor can they in fact admit one another to intimacy； much less be friends； till each has appeared to the other and been proved to be a fit object of Friendship。 They who speedily mence an interchange of friendly actions may be said to wish to be friends； but they are not so unless they are also proper objects of Friendship and mutually known to be such： that is to say； a desire for Friendship may arise quickly but not Friendship itself。
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亚里士多德论自律（1）
＇古希腊＇亚里士多德
亚里士多德告诉我们，人类是自己行为的累积，因此习性造就了不同的我们。《尼各马可伦理学》让我们懂得，道德的美德是从实践中产生的，就像掌握各种艺术或机械技能一样。那么，实践的最佳途径是什么呢？亚里士多德在他的“中庸之道”解释中作出了回答。在他看来，在某种特定的情况下，正确的道德行为是介于两种邪恶极端的中庸之道。我们通过确定倾向于哪种邪恶，然后有意识地朝着相反的邪恶移动，最后达到中庸，以此来实践正确的道德行为。
美德有两种，即智慧的美德与道德的美德。智慧的美德是由教谕产生与发展的，因此它需要有充足的经验与时间。道德的美德来自习惯……这些美德既不是生来就为我们所有，也不是逆天性而为，而是靠自然赋予的能力来获得的，并且我们在习惯中使它们有所发展……正如其他艺术一样。这些美德是在我们初次笃行它们的过程中获得的，不管我们学习什么，都是在真正去做的过程中学到。比如，人们通过建筑才成为了建筑师；通过演奏竖琴才成为了竖琴演奏家。同样，在日常生活中，我们言行正直才成为了正直之人；平素里坚持自制才成为了克己之人；时常勇敢行事才成为了勇敢之人……
人际关系中，我们如何待人待物，决定了我们能否成为正直之人。如何面对危险的境况，是对自己有信心还是担心畏惧，决定了我们成为勇敢之人还是怯懦之人。欲望与愤怒亦是如此：在这样的情况下，有些人在它们的指导下变得能自制、有耐性；而另一些人则变得冲动、不能自制。总之，行动衍生出相应的性格与气质。所以我们必须对我们的行动赋予某种特性……简而言之，我们儿时养成的习惯可以造就巨大的不同，甚至可以说造成完全不同的结果。
道德的美德是一种介于两种极端——过度和缺乏——之间的美德……是以达到情感与行为中庸为目的。要做到这一点很难，因为在过度与缺乏中寻找到中庸的确很难，其难度不低于找到一个圆的圆心。恼怒或者花钱都很容易——任何一个人都能做到。但是要在恰当的时间、恰当的场合，用恰当的态度去应对恰当的人就不容易了，也并非每个人都能做到。
因此，追求中庸之道的人，首先应当小心远离比另一端更有悖于中庸的一端……因为两端之中总有一端错误更多。因为达到中庸之道相当困难，因此我们只能退而求其次，将邪恶分成最少的作为我们最安全的准备……
我们应该注意经常犯的各种错误。它们因人而异，我们将在痛苦与欢乐中找到自己经常犯的错误。发现自己的错误后，必须强迫自己向相反的方向发展。因为只有远离自己的过失才能达到中庸之道，这就如同我们将一块弯曲的木头重新展平一样。但是无论在何种情况下，我们都应该提防带来欢乐之事以及享乐本身，因为我们无法对之作出公正的裁决……
这一点非常清楚：在我们的所有行为中，中庸之道是一种最受人称道的境界。但是在实际情况中，我们有时会倾向于过度，有时倾向于缺乏，因此这就是达到中庸之道的最简洁的方式，亦即正确之道。
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真正的自由都要受到一定的约束和限制，没有任何限制、不约束的自由是不存在的，这是自律中的一个重要的知识。所以，自律，能使人获得行动的自由。学会自律，是解决人生问题的首要工具，也是消除人生痛苦的重要手段。通过自律，我们就知道在面对问题时，如何以坚毅、果敢的态度，从学习与成长中获得益处。
Aristotle on Self…Discipline
Aristotle
We are the sum of our actions； Aristotle tells us； and therefore our habits make all the difference。 Moral virtue； we learn in this discussion from the Niachean Ethics； es with practice； just like the mastery of any art or mechanical skill。 And what is the best way to practice？ Aristotle’s answer lies in his explanation of “the mean。” In his view； correct moral behavior in any given situation lies at the midway point between the extremes of two vices。 We must practice hitting the mean by determining which vice we tend toward and then consciously moving toward the other extreme； until we reach the middle。。 最好的txt下载网
亚里士多德论自律（2）
Virtue； then； is of two kinds； intellectual and moral。 Intellectual virtue springs from and grows from teaching； and therefore needs experience and time。 Moral virtues e from habit。。。 They are in us neither by nature； nor in despite of nature； but we are furnished by nature with a capacity for receiving them； and we develop them through habit。。。 These virtues we acquire by first exercising them； as in the case of other arts。 Whatever we learn to do； we learn by actually doing it： men e to be builders； for instance； by building； and harp players； by playing the harp。 In the same way； by doing just acts we e to be just； by doing self…controlled acts； we e to be self…controlled； and by doing brave acts； we bee brave。。。
How we act in our relations with other people makes us just or unjust。 How we face dangerous situations； either accustoming ourselves to fear or confidence； makes us brave or cowardly。 Occasions of lust and anger are similar： some people bee self…controlled and patient from their conduct in such situations； and others uncontrolled