Book 3 / Chapter 1
Paragraph 3 - Praise and Blame in Enduring Actions
Explanation - Part By Part
"For such actions men are sometimes even praised, when they endure something base or painful in return for great and noble objects gained; "
This part discusses how people can sometimes be admired or praised when they go through something unpleasant, shameful, or painful, but do so for the sake of achieving something truly great and meaningful. The idea is that the nobility of the goal or outcome can justify enduring hardship or temporarily compromising one’s ideals or dignity. For example, enduring personal suffering or making sacrifices to protect loved ones, defend justice, or achieve a higher good can be seen as a virtuous and commendable act. The value of the end result gives significance to the difficulty or "baseness" of the action.
"in the opposite case they are blamed, since to endure the greatest indignities for no noble end or for a trifling end is the mark of an inferior person."
Aristotle is saying that if someone tolerates severe humiliation, disgrace, or suffering but does so for no significant reason—or for a petty, trivial purpose—they deserve criticism. Choosing to endure such indignities without a noble or meaningful goal reflects a lack of character or self-respect. It reveals weakness or inferiority because the person is subjecting themselves to unnecessary degradation for something unworthy of the sacrifice. Essentially, enduring hardship should have a purpose that justifies it—without that, it diminishes the person's dignity.
"On some actions praise indeed is not bestowed, but pardon is, when one does what he ought not under pressure which overstrains human nature and which no one could withstand."
Aristotle is acknowledging that there are situations where a person does something wrong, but their actions can still be forgiven because the circumstances are so extreme that they go beyond what a normal person could reasonably handle. In such cases, even if the act itself cannot be praised or justified, people may recognize the overwhelming pressure or duress the person was under and choose to excuse their behavior. This reflects an understanding of human limits and compassion for those pushed to their breaking point.
"But some acts, perhaps, we cannot be forced to do, but ought rather to face death after the most fearful sufferings; "
In this part, Aristotle is saying that there are certain actions so morally abhorrent or fundamentally wrong that no external pressure or threat, even the most extreme suffering or the prospect of death, can justify committing them. He's suggesting that in some situations, it would be better—more virtuous and morally courageous—to endure even the greatest pain or sacrifice one's life rather than perform these acts. This highlights the idea that some moral boundaries should never be crossed, no matter the circumstances or consequences. It’s about upholding what is fundamentally right, even in the face of overwhelming fear or duress.
"for the things that 'forced' Euripides Alcmaeon to slay his mother seem absurd."
Aristotle here is referring to the ancient Greek tragedy involving Alcmaeon, a character from myth who, in Euripides' lost play, was "forced" to kill his mother as part of fulfilling a divine prophecy or curse. Aristotle finds such a justification questionable, even "absurd," as he puts it. He doubts whether such an act, no matter the external pressures or circumstances, could ever truly be considered forced or acceptable.
Aristotle's point likely critiques the tendency to use extreme external forces—such as divine commands or mythical curses—as excuses for actions that should otherwise be considered unconscionable. He challenges the idea that someone could claim to be "forced" into doing something so heinous, suggesting there are lines of morality that should not be crossed, no matter the pressure. In other words, some actions are so extreme that merely claiming compulsion doesn’t justify them, and instead, a person should refuse—even at the cost of suffering or death.
This connects to Aristotle's broader discussion about what counts as voluntary versus involuntary, and how to judge someone's actions when they are under internal or external duress.
"It is difficult sometimes to determine what should be chosen at what cost, and what should be endured in return for what gain, and yet more difficult to abide by our decisions; "
Aristotle is acknowledging the complexity of making decisions in difficult situations, where we have to weigh the costs and benefits of our actions. In some cases, the right choice may not be obvious because the outcomes involve trade-offs between enduring something painful or unpleasant to achieve a greater good, or avoiding that pain but compromising on what is morally right or beneficial. Even when we manage to make a decision, actually following through with it can be even harder—especially if it involves enduring suffering, humiliation, or other challenges. This highlights how human decision-making is not only about rational judgment but also about the emotional and practical struggles of sticking to what we’ve chosen.
"for as a rule what is expected is painful, and what we are forced to do is base, whence praise and blame are bestowed on those who have been compelled or have not."
Aristotle is pointing out a common human challenge: Often, what is expected of us—what we must endure or strive for—is difficult or painful. On the other hand, the things we feel forced into or compelled to do are often morally wrong or degrading (“base”). This creates a tension within human decision-making: how to balance suffering for a worthy cause versus avoiding unethical behavior even under pressure.
The reason society responds with praise or blame in these situations is tied to how individuals handle these challenges. People are praised when they show courage or integrity in the face of difficulty, especially when they choose the noble path despite hardships. Conversely, they might be blamed if they easily give in to pressure and perform shameful acts without sufficient justification.