Economics
Aristotle
tr. E.S. Forster and G.M. Armstrong

"As regards the human part of the household, the first care is concerning a wife; for the common life is above all things natural to the female and to the male. For we have elsewhere laid down the principle that nature aims at producing man such forms of association [κοινωνία], just as also it produces the various kinds of animals. But it is impossible for the female to accoplish this without the male or the male without the female, so that their common life [κοινωνία] has necessarily arisen. Now in the other animals this intercourse is not based on reason [ἀλόγως], but depends on the amount of natural instinct which they possess and is entirely for the purpose of procreation. But in the civilized [ἡμέροις] and more intelligent [φρονιμωτέροις] animals the bond of unity is more complex (for in them we see mutual help [βοήθειαι] and goodwill [εὔνοιαι] and co-operation [συνεργίαι]), above all in the case of man, because the female and the male co-operate to ensure not merely existence but a good life [τοῦ εὖ εἶναι]." (1343b7-20)

"Dissimilarity of habits tends more than anything to destroy affection. As regards adornment [κοσμήσεως], husband and wife ought not to approach one another with false affectation in their person any more than in their manners; for if the society of husband and wife requires such embellishment, it is no better than play-acting on the tragic stage." (1344a18-22)

"He who intends to practise economy aright ought to be fully acquainted with the places in which his labour lies and to be naturally endowed with good parts and by choice [προαιρέσει] industrious and upright; for if he is lacking in any of these respects, he will make many mistakes in the business which he takes in hand." (1345b7-11)

"[R]emembering that beauty depends ont on costliness of raiment, nor does abundance of gold conduce to the excellence of a woman as self-control in all that she does, and her inclination towards an honourable and well-ordered life. For such adornment as this both elevates the mind and is a far surer warrant for the payment, to the woman herself in her old age and to her children after her, of the due meed of praise."

"For though there is no small merit in a right and noble use of prosperity, still the right endurance of adversity justly receive an honour greater by far. For only a great soul can live amidst trouble and wrong without itself committing any base act." (III.1)

"Unless parents have given their children an example of how to live, the children in their turn will be able to offer a fair and specious excuse." (III.2)

"It is fitting that he should approach his wife in an honourable way, full of self-restraint and awe; and in his conversation with her, should use only the words of a right-minded man, suggesting only such acts as are themselves lawful and honourable; treating her with much self-restraint and trust..." (III.3)

"If the husband learns first to master himself, he will thereby become his wife's best guide in all the affairs of life, and will teach her to follow his example." (III.3)

"Once again, in the words addressed by Ulysses to Nausicaa the poet makes clear the great honour in which he holds the virtuous companionship of man and wife in marriage. There he prays the gods to grant her a husband and a home; and between herself and her husband, precious unity of mind; provided that such unity be for righteous ends. For, says he, there is no greater blessing on earth than when husband and wife rule their home in harmony of mind and will. Moreover it is evident from this that the unity which the poet commends is no mutual subservience in each other's vices, but one that is rightfully allied with wisdom and understanding; for this is the meaning of the words 'rule the house in harmony of mind.' And he goes on to say that wherever such love is found, it is a cause of sore distress to those who hate them and of delight to those that love them; while the truth of his words is most of all acknowledged by the happy pair. For when wife and husband are agreed about the best things in life, of necessity the friends of each will also be mutually agreed; and the strength which the pair gain will make them formidable to their enemies and helpful to their own. But when discord reigns between them, their friends too will disagree, while the pair themselves will realize most fully their weakness. In all these precepts it is clear that the poet is teaching husband and wife to dissuade one another from whatever is evil and dishonourable, while unselfishly furthering to the best of their power one another's honourable and righteous aims. In the first place they will strive to perform all duty towards their parents, the husband towards those of his wife no less than towards his ownw, and she in her turn towards his. The next duties are towards their children, their friends, their estate, and the entire household which they will treat as a common possession; each vying with the other in the effort to contribute most to the common welfare, and to excel in virtue and righteousness; laying aside arrogance, and ruling with justice in a kindly and unassuming spirit." (III.4)

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