§B.42## τὰ ἐν φιλοσοφίᾳ προβλήματα.
## The problems in philosophy.
διαιρεῖται τὰ ἐν φιλοσοφίᾳ προβλήματα εἰς πέντε.
The problems in philosophy are divided into five.
ἔστι γὰρ αὐτῶν ἓν μὲν πολιτικόν, ἓν δὲ διαλεκτικόν, ἓν δὲ φυσικόν, ἓν δὲ ἠθικόν, ἓν δὲ ῥητορικόν.
For one of them is political, one dialectical, one physical, one ethical, and one rhetorical.
πολιτικὸν μὲν οὖν ἐστι τὸ ὑπὲρ νόμων καί τινων τιμωριῶν προβαλλόμενον, οἷον πότερον δεῖ κολάζειν τὰ ξενικὰ ἁμαρτήματα ἢ τὰ πολιτικὰ ἢ ἀνόμοια ἢ τἄλλα τὰ τοιαῦτα.
Now, the political is that which is proposed concerning laws and certain punishments, for example, whether one should punish foreign offenses, or political ones, or differently, or other such things.
διαλεκτικὸν δέ, οἷον πότερον τῶν ἐναντίων ἡ αὐτὴ ἐπιστήμη’ ἢ ἑτέρα, καὶ τἆλλα τὰ τοιαῦτα.
And the dialectical is, for example, whether the science of contraries is the same or different, and other such things.
φυσικὸν δέ, οἷον πότερον εἷς κόσμος ἐστὶν ἢ πλείους, καὶ τἄλλα τὰ τοιαῦτα.
And the physical is, for example, whether there is one world or more, and other such things.
ἠθικὸν δέ, οἷον πότερον δεῖ πάντα χαρίζεσθαι τοῖς φίλοις ἢ τὰ μὲν τὰ δὲ οὔ, καὶ τἄλλα τὰ τοιαῦτα.
And the ethical is, for example, whether one should grant everything to friends or some things and not others, and other such things.
ῥητορικὸν δέ, οἷον ἐάν τις ὑπὲρ ποιητῶν κατηγορῇ ἢ ἀπολογῆται, οἷον διατί τὸν Ὀδυσσέα οἱ ἑταῖροι φρονιμώτατον ὄντα ἐξέθηκαν εἰς τὴν νῆσον καθεύδοντα, καὶ τὰ τοιαῦτα.
And the rhetorical is, for example, if someone accuses or defends poets, for example, why his companions put Odysseus ashore on the island while he was sleeping, although he was the wisest, and suchlike.
§B.43## ἡ κόλασις.
## Punishment.
διαιρεῖται ἡ κόλασις εἰς τέσσαρα.
Punishment is divided into four.
ἔστι γὰρ αὐτῆς ἓν μὲν ἀναίρεσις, ἓν δὲ εἰς ἀργυρίου λόγον, ἓν δὲ εἰς προπηλακισμόν, ἓν δὲ εἰς κάκωσιν σώματος.
For of it, one is destruction, one concerning money, one concerning insult, and one concerning bodily abuse.
ἡ μὲν οὖν ἀναίρεσίς ἐστιν, οἷον ἐπὶ τοῖς ἀνηκέστοις ἁμαρτήμασι, ὅπερ τιμωρία ὀνομάζεται.
Now, destruction is, for example, over incurable offenses, which is named retribution.
αἱ δὲ εἰς ἀργυρίου λόγον, οἷον αἱ ὑπὸ τῶν νόμων ζημίαι κολάζουσιν.
And those concerning money are, for example, when the fines imposed by laws punish.
αἱ δὲ εἰς προπηλακισμοῦ λόγον, οἷον αἱ ἀτιμίαι αἱ ἐν ταῖς πόλεσι γινόμεναι, οἷον ἄτιμον εἶναι ὃς ἂν ἀσπίδα ῥίψῃ ἢ παρακαταθήκην ἀποστερήσῃ, καὶ ⟨αἱ⟩ ἄλλαι αἱ τῶν νόμων ἀτιμίαι.
And those concerning insult are, for example, the disenfranchisements arising in cities, for example, that anyone who throws away his shield or deprives someone of a deposit should be infamous, and other disenfranchisements by the laws.
αἱ δὲ εἰς κάκωσιν σώματος, οἷον οἱ μαστιγοῦντες καὶ οἱ λοιδοροῦντες καὶ οἱ τοιοῦτοι.
And those concerning bodily abuse are, for example, those who whip, those who revile, and suchlike.
§B.45## ἡ ἁμαρτία.
## Error.
διαιρεῖται ἡ ἁμαρτία εἰς τρία.
Error is divided into three.
ἔστι γὰρ αὐτῆς ἓν μὲν μετὰ ἀδικίας, ἓν δὲ μετὰ ἀγνοίας, ἓν δὲ μετὰ ἀτυχίας.
For of it, one is with injustice, one with ignorance, and one with misfortune.
τὸ μὲν οὖν μετὰ ἀδικίας ἁμαρτάνειν ἐστίν, οἷον τὸ εἰς θεὸν ἀσεβεῖν καὶ τοὺς φίλους κακῶς ποιεῖν καὶ τὰ ἐν ταῖς πόλεσιν ἀδικήματα, τὸ δὲ μετὰ ἀγνοίας ἁμαρτάνειν, οἷον γραμματικῇ καὶ ἀριθμητικῇ καὶ ταῖς τοιαύταις ἐπιστήμαις·
Now, to err with injustice is, for example, to be impious towards God, to treat friends badly, and the injustices in cities.
ταῦτα γὰρ οὐ μετὰ ἀδικίας γίνεται, ἀλλὰ μετὰ ἀγνοίας.
And to err with ignorance is, for example, in grammar and arithmetic and such sciences; for these do not happen with injustice, but with ignorance.
μετὰ ἀτυχίας δὲ ἁμαρτάνειν ἐστίν, οἷον οἱ τοῦ σκοποῦ ἀποτυγχάνοντες καὶ οἱ τῶν ὁδῶν καὶ οἱ ἀκούσια ἁμαρτάνοντες.
And to err with misfortune is, for example, those who miss the mark, those who miss the roads, and those who err involuntarily.
§B.46## ἡ ἀτυχία.
## Misfortune.
διαιρεῖται ἡ ἀτυχία εἰς τρία.
Misfortune is divided into three.
ἔστι γὰρ αὐτῆς ἓν μὲν ἐν ταῖς πράξεσιν, ἓν δὲ ἐν τοῖς καιροῖς, ἓν δὲ ἐν τοῖς συμπτώμασι τοῖς ἀπὸ ταὐτομάτου γινομένοις.
For of it, one is in actions, one in opportunities, and one in accidents happening by chance.
τὸ μὲν οὖν ἐν ταῖς πράξεσιν ἀτυχεῖν βλάπτεσθαι καὶ ζημιοῦσθαί ἐστι, τὸ δὲ ἐν τοῖς καιροῖς ἀτυχεῖν ὑστερεῖσθαί ἐστι καὶ προτερεῖν καὶ [τοῦ] διαμαρτάνειν [καὶ] τοῦ καιροῦ [γινόμενον], τὸ δὲ ἐν τοῖς συμπτώμασι τοῖς ἀπὸ ταὐτομάτου γινομένοις, οἷον αἱ πληγαὶ αἱ ἐξαίφνης καὶ αἱ βλάβαι αἱ ἐξ ἀπροσδοκήτου προσπίπτουσαι.
Now, to be unfortunate in actions is to be harmed and fined. And to be unfortunate in opportunities is to be too late, to be too early, and to miss the opportunity. And that in accidents happening by chance is, for example, sudden blows and damages falling upon one unexpectedly.
§B.47## τὰ ἴδια καὶ τὰ κοινῶς ἀγαθὰ.
## Proper and common goods.
διαιρεῖται τὰ ἴδια καὶ τὰ κοινῶς ἀγαθὰ εἰς πέντε.
Proper and common goods are divided into five.
ἔστι γὰρ αὐτῶν τὰ μὲν ἴδια θεοῦ, τὰ δὲ ἴδια ἀνθρώπων, τὰ δὲ κοινὰ θεοῦ καὶ ἀνθρώπων, τὰ δὲ κοινὰ ἀνθρώπων καὶ τῶν ἄλλων ζῴων πλὴν θεοῦ, τὰ δὲ πάντων κοινά.
For of them, some are proper to God, some proper to humans, some common to God and humans, some common to humans and other animals except God, and some common to all.
ἴδια μὲν οὖν ἐστι θεοῦ τὸ ἀίδιον εἶναι καὶ τὰ τοιαῦτα, ἴδια δὲ ἀνθρώπου τὸ σώφρονα καὶ δίκαιον εἶναι καὶ τὰ τοιαῦτα, κοινὰ ⟨δὲ〉 θεοῦ καὶ ἀνθρώπων τὸ σπουδαῖον εἶναι· καὶ γὰρ τῷ θεῷ ὑπάρχει καὶ τῷ ἀνθρώπῳ σπουδαίῳ εἶναι.
Now, proper to God is to be eternal, and suchlike. And proper to humans is to be temperate and just, and suchlike. And common to God and humans is being excellent; for being excellent belongs both to God and to the excellent human.
ἴδιον δὲ ἀνθρώπου ἡ ἐγκράτεια κακοῦ τινος οὖσα ἀποτρεπτική, τῷ θεῷ δὲ οὔτε γενέσθαι οὔτε ὑπάρχειν κακὸν καλῶς ἔχει λέγειν· καὶ τἄλλα τὰ τοιαῦτα.
And proper to humans is self-control, which is preventive of some evil, whereas for God, it is not well to say that evil either comes into being or exists; and other such things.
κοινὸν δὲ ἀνθρώπων καὶ τῶν ἄλλων ζῴων πλὴν θεοῦ ἀνδρεία· αὕτη γὰρ κινδύνου τινὸς καὶ φόβου ἀντιστατική ἐστι· καὶ πάντα τὰ τοιαῦτα.
And common to humans and other animals except God is courage; for this is resistant to some danger and fear; and all such things.
πάντων δὲ κοινὸν τὸ καλόν.
And common to all is the beautiful.