But it would be thought paradoxical even in the case of
being justly treated, if it were always voluntary; for some are
unwillingly treated justly. (2) One might raise this question also,
whether every one who has suffered what is unjust is being unjustly
treated, or on the other hand it is with suffering as with acting.
In action and in passivity alike it is possible to partake of
justice incidentally, and similarly (it is plain) of injustice; for to
do what is unjust is not the same as to act unjustly, nor to suffer
what is unjust as to be treated unjustly, and similarly in the case of
acting justly and being justly treated; for it is impossible to be
unjustly treated if the other does not act unjustly, or justly treated
unless he acts justly. Now if to act unjustly is simply to harm some
one voluntarily, and 'voluntarily' means 'knowing the person acted on,
the instrument, and the manner of one's acting', and the incontinent
man voluntarily harms himself, not only will he voluntarily be
unjustly treated but it will be possible to treat oneself unjustly.
(This also is one of the questions in doubt, whether a man can treat
himself unjustly.) Again, a man may voluntarily, owing to
incontinence, be harmed by another who acts voluntarily, so that it
would be possible to be voluntarily treated unjustly.
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