Book 3 / Chapter 1
Paragraph 2 - Voluntary and Involuntary Actions
Explanation - Part By Part
"But with regard to the things that are done from fear of greater evils or for some noble object (e.g. if a tyrant were to order one to do something base, having one's parents and children in his power, and if one did the action they were to be saved, but otherwise would be put to death), it may be debated whether such actions are involuntary or voluntary."
Aristotle is wrestling with a complex ethical gray area here. He's talking about situations where someone is forced to act because they are under extreme pressure, like fear of a greater harm or in pursuit of something noble. For example, imagine a tyrant threatening to kill your family unless you do something morally wrong. In such a case, your action (the morally questionable deed) is not fully voluntary because you're under duress, but it’s not entirely involuntary either because you still make a choice (to save your loved ones).
Aristotle points out that these types of actions complicate the distinction between voluntary and involuntary actions because they involve making difficult moral decisions under pressure. You’re not acting out of complete freedom, but you are still deciding based on the lesser evil or the greater good in that specific situation. The debate lies in how much responsibility you truly have when your choices are constrained in such a way, and whether such actions should be considered voluntary or not.
"Something of the sort happens also with regard to the throwing of goods overboard in a storm; for in the abstract no one throws goods away voluntarily, but on condition of its securing the safety of himself and his crew any sensible man does so."
Aristotle is illustrating his point with a practical example: in the case of throwing goods overboard during a storm, no one would willingly or "voluntarily" do such a thing under normal circumstances. However, if throwing the goods overboard becomes a necessary choice to ensure the safety and survival of oneself and the crew, it becomes a reasonable and sensible action in that specific moment. Essentially, the act is done not because it is desirable on its own, but because it serves a greater or more urgent purpose—namely, preserving life. This example highlights the complexity of determining what is voluntary and what is not, as choices are often influenced by situational necessity.
"Such actions, then, are mixed, but are more like voluntary actions; for they are worthy of choice at the time when they are done, and the end of an action is relative to the occasion."
Here, Aristotle is discussing actions that are made under extreme circumstances, describing them as "mixed" because they have qualities of both voluntary and involuntary actions. However, he considers them to lean more towards being voluntary because, in that specific moment and situation, they are deliberate choices. Such actions are made based on weighing the available options and choosing the one with the least harmful or most favorable outcome, given the circumstances.
For instance, throwing goods overboard during a storm to save one's life and crew is not something someone would normally want to do, but in that specific situation, it is the most rational and deliberate choice. Therefore, these actions, though unpleasant and undesirable in themselves, are still chosen relative to the occasion. This means their "voluntariness" is tied to the fact that the individual has control over the decision at that moment, even if the options are far from ideal.
"Both the terms, then, 'voluntary' and 'involuntary', must be used with reference to the moment of action."
In this part of the text, Aristotle is emphasizing that whether an action is considered "voluntary" or "involuntary" depends on the specific circumstances and timing of the action. He is arguing that we must judge an action based on the context at the moment it is performed. For example, even if someone might not willingly choose a particular act under normal circumstances, they might still act "voluntarily" in a specific situation where they face extreme pressures, such as fear or necessity. Thus, the classification of an action requires careful attention to the conditions under which it occurs.
"Now the man acts voluntarily; for the principle that moves the instrumental parts of the body in such actions is in him, and the things of which the moving principle is in a man himself are in his power to do or not to do."
This part emphasizes that when a person performs an action, even under tough circumstances, the action is still considered voluntary in a specific sense. Why? Because the person is the one controlling their body and making the decision to act. The "moving principle"—the inner drive or decision-making capability that leads to action—resides within them. Since they retain the ability to choose whether to act or not (even if those choices feel severely constrained by external forces), the action arises from their own will.
In essence, this explains that as long as the person is the one actively initiating the movement or decision (rather than being physically forced like a puppet), the act remains voluntary, despite being shaped by difficult, external circumstances.
"Such actions, therefore, are voluntary, but in the abstract perhaps involuntary; for no one would choose any such act in itself."
Aristotle is saying that certain actions can feel like a mix of voluntary and involuntary. For example, when you act under pressure or in a difficult situation—like throwing belongings overboard during a storm to save your life—you are technically choosing to act (so it's voluntary) because you're the one making the decision at that moment. However, in a broader sense (in the abstract), no one would ever want to make that choice under normal circumstances (in itself). You wouldn’t willingly throw away your possessions unless you were forced to by the dire situation. Thus, while the action is voluntary at the specific moment, it's not something you’d actively desire if you weren’t responding to extreme circumstances.