5
Some think that reciprocity is without qualification just, as the
Pythagoreans said; for they defined justice without qualification as
reciprocity. Now 'reciprocity' fits neither distributive nor
rectificatory justice-yet people want even the justice of Rhadamanthus
to mean this:
Should a man suffer what he did, right justice would be done
-for in many cases reciprocity and rectificatory justice are not in
accord; e.g. (1) if an official has inflicted a wound, he should not
be wounded in return, and if some one has wounded an official, he
ought not to be wounded only but punished in addition. Further (2)
there is a great difference between a voluntary and an involuntary
act. But in associations for exchange this sort of justice does hold
men together-reciprocity in accordance with a proportion and not on
the basis of precisely equal return. For it is by proportionate
requital that the city holds together. Men seek to return either
evil for evil-and if they cana not do so, think their position mere
slavery-or good for good-and if they cannot do so there is no
exchange, but it is by exchange that they hold together. This is why
they give a prominent place to the temple of the Graces-to promote the
requital of services; for this is characteristic of grace-we should
serve in return one who has shown grace to us, and should another time
take the initiative in showing it.
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