By Alexander of Aphrodisias, R.W. Sharples
Alexander of Aphrodisias - the prime old commentator on Aristotle - bargains interpretations to do with ethical advantage, the factors for judging activities voluntary, and so forth. Translation of textual content with observation and notes
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Extra info for Alexander of Aphrodisias : ethical problems
And in respect of [bodily pleasures70] distress will be an evil, as being a certain lack, and so too will excessive pleasure, as being a certain excess; but proportionate [pleasure] is a good, being in a way in the mean [between] the aforementioned. g. 71 Of this sort are [pleasures] in respect of the virtues. And in the case of these there will not be any excess of the pleasures either;72 and for 6B ponos can mean toil' or 'labour' as well as 'pain'; hence 'painstaking". That 'necessary things, too, are to be chosen' is spelled out to guard against the thought that necessary things are not to be counted as deserving of choice since in their case the question whether to choose them or not simply does not arise.
28). Cf. also Alexander, in Top. 99,2-20; and below, n. 116. 112 'does not have several senses' translates ou pollakhos legetai. Another form of the same phrase was rendered 'said in many ways' at P. Eth. 8 128,14 above; there the emphasis was on the things to which a term applied in virtue of its meaning, here it is rather on the meaning in virtue of which the term applies. No one rendering will capture the appropriate nuance and be equally helpful to the reader in every context. The Greek-English index will assist in locating this and other cases where more than one rendering has been used for a single English expression.
Cf. n. 67 below. 63 The awkward repetition of'disposition of the soul' is present in the Greek. Problem 6 29 pleasure is not just bodily [pleasure] but also [pleasure] of the soul. So distress in general is opposite to pleasure in general; but pleasure in [activities] contrary to nature destroys pleasure in the 126,1 [things]64 in accordance with nature, which is a good, in a way similar to [that in which] the distress which is proper [to each]65 does so, too; [and so this unnatural pleasure], too, will itself be an evil.