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      "body": "I would like to share with everyone the meaning of the \"Golden mean\" of Aristotle, something that even since I was taught, I've been facing it in front of my life very often and found to be so true in many aspects.\n\n\n\n![cuddeback2.jpg](https://steemitimages.com/DQmeQ3y5fPqNhWzvGjPYW67TzbHsyCxFPjriDroBsDrQyKZ/cuddeback2.jpg)\n_Roman copy in marble of a Greek bronze bust of Aristotle by Lysippus, c. 330 BC._\n\nAristotle (384-322 BC) was a Greek philosopher born in the city of Stagira , Chalkidice. One of Plato's students he studied many years at Plato's university of Athens and then when he continued his life by studying and writing about  physics, biology, zoology, metaphysics, logic, ethics, aesthetics, poetry, theater, music, rhetoric, linguistics, politics and government – and also constitutes as the first person to comprehensively talk about the system of Western philosophy. Shortly after Plato died, Aristotle left Athens and, at the request of Philip II of Macedon, tutored Alexander the Great 343 BC.\n\nTo me Aristotle is the greatest person that ever lived on this planet and his teachings are a way of life that if most people lived by, then we would have a fair and prosperous world for every living being.\n\n\n# **Definition of the \"Golden mean\" according to Aristotle.**\n\n_[Aristotelous, Ethical Nicomacheia B 6. 1106 a 26 - b 7, mr. Lypourlis, from the journal Philologist]_\n\nDividing something that has for its traits of continuity and divisibility we can have two unequal parts (a smaller one and a larger one) or two equal parts, both in relation to the thing itself or to us [. ..] When I say \"means in relation to the thing,\" I mean \"what is equidistant from each of the two extremes\"; this is of course one and the same for all; when, again, I say \"means in relation to us\" , I mean \"what is not too much or too little,\" which, of course, is neither one nor the same for all. Example: If the ten are a lot and the two are small, the mean in relation to the thing is six, since it excels and is surpassed by the same number of units. This, of course, is the medium as arithmetic teaches it. However, the average is not so defined in relation to us; because if one person is too much to eat ten servings and a little to eat two, he will not say that his coach will assign him six \"portions\", because this quantity can be great for the one who will eat it or little; little for a Milon,(beginner in excercise) much for the beginner in the exercise; and of course the same goes for running and wrestling. Conclusion: The expert avoids exaggeration or lack and seeks to find the mean; this is his ultimate preference - of course, not the means in relation to the thing but the relation with us.\n\n\n\n# *Oρισμός της Μεσότητας*\n\n\n_[Αριστοτέλους, Ηθικά Νικομάχεια Β 6. 1106 a 26 - b 7, μτφρ. Δημ. Λυπουρλής, περιοδικό Φιλόλογος.]_\n\n\nΔιαιρώντας κάτι που έχει για γνωρίσματα του τη συνέχεια και τη διαιρετότητα μπορούμε να έχουμε ή δύο άνισα μεταξύ τους μέρη (ένα μικρότερο και ένα μεγαλύτερο) ή δύο ίσα μέρη, κι αυτό ή σε σχέση με το ίδιο το πράγμα ή σε σχέση με εμάς [...] Όταν λέω \" μέσον σε σχέση με το πράγμα\", εννοώ \"αυτό που απέχει εξίσου από καθένα από τα δύο άκρα\"· αυτό βέβαια είναι ένα και το ίδιο για όλους· όταν, πάλι, λέω \"μέσον σε σχέση με εμάς\", εννοώ \"αυτό που δεν είναι ούτε υπερβολικά πολύ ούτε υπερβολικά λίγο\", κάτι που, βέβαια, δεν είναι ούτε ένα ούτε το ίδιο για όλους. Παράδειγμα: Αν τα δέκα είναι πολλά και τα δύο λίγα, μέσον ενσχέσει με το πράγμα λέμε πως είναι το έξι, αφού αυτό υπερέχει και υπερέχεται κατά τον ίδιο αριθμό μονάδων. Αυτό, βέβαια, είναι το μέσον όπως το διδάσκει η αριθμητική. Το μέσον όμως το σε σχέση με εμάς δεν ορίζεται έτσι· γιατί αν για ένα άτομο είναι πολύ το να φάει δέκα \" μερίδες\" και λίγο το να φάει δύο, δεν θα πει πως ο προπονητής του θα του ορίσει έξι \"μερίδες\", γιατί και αυτή η ποσότητα μπορεί να είναι πολλή γι' αυτόν που θα τη φάει ή λίγη· λίγη για έναν Μίλωνα, πολλή για τον αρχάριο στη γύμναση· και φυσικά το ίδιο ισχύει και στο τρέξιμο και στην πάλη. Συμπέρασμα: Ο ειδήμονας αποφεύγει την υπερβολή ή την έλλειψη και ψάχνει να βρει το μέσον· αυτό είναι η τελική του προτίμηση -φυσικά, όχι το μέσον το σε σχέση με το πράγμα, αλλά το σε σχέση με εμάς.\n\n## *_From the original Text_*\n\n_'Εν παντὶ δὴ συνεχεῖ καὶ διαιρετῷ ἔστι λαβεῖν τὸ μὲν πλεῖον τὸ δ’ ἔλαττον τὸ δ’ ἴσον, καὶ ταῦτα ἢ κατ’ αὐτὸ τὸ πρᾶγμα ἢ πρὸς ἡμᾶς· τὸ δ’ ἴσον μέσον τι ὑπερβολῆς καὶ ἐλλείψεως. λέγω δὲ τοῦ μὲν πράγματος μέσον τὸ ἴσον ἀπέχον ἀφ’ ἑκατέρου τῶν ἄκρων, ὅπερ ἐστὶν ἓν καὶ τὸ αὐτὸ πᾶσιν, πρὸς ἡμᾶς δὲ ὃ μήτε πλεονάζει μήτε ἐλλείπει· τοῦτο δ’ οὐχ ἕν, οὐδὲ ταὐτὸν πᾶσιν.\nΟἷον εἰ τὰ δέκα πολλὰ τὰ δὲ δύο ὀλίγα, τὰ ἓξ μέσα λαμβάνουσι κατὰ τὸ πρᾶγμα· ἴσῳ γὰρ ὑπερέχει τε καὶ ὑπερέχεται· τοῦτο δὲ μέσον ἐστὶ κατὰ τὴν ἀριθμητικὴν ἀναλογίαν. τὸ δὲ πρὸς ἡμᾶς οὐχ οὕτω ληπτέον· οὐ γὰρ εἴ τῳ δέκα μναῖ φαγεῖν πολὺ δύο δὲ ὀλίγον, ὁ ἀλείπτης ἓξ μνᾶς προστάξει· ἔστι γὰρ ἴσως καὶ τοῦτο πολὺ τῷ ληψομένῳ ἢ ὀλίγον· Μίλωνι μὲν γὰρ ὀλίγον, τῷ δὲ ἀρχομένῳ τῶν γυμνασίων πολύ. ὁμοίως ἐπὶ δρόμου καὶ πάλης. οὕτω δὴ πᾶς ἐπιστήμων τὴν ὑπερβολὴν μὲν καὶ τὴν ἔλλειψιν φεύγει, τὸ δὲ μέσον ζητεῖ καὶ τοῦθ’ αἱρεῖται, μέσον δὲ οὐ τὸ τοῦ πράγματος ἀλλὰ τὸ πρὸς ἡμᾶς._\n\n### Stagira , Chalkidice\n\n![pegasus_LARGE_t_242261_54439916.JPG](https://steemitimages.com/DQmYHUm1TjGGVU7CPaczXf87SeiJUNdq143ZbtV9dH6a7sv/pegasus_LARGE_t_242261_54439916.JPG)\n_source: travelbook.gr_\n\n_\"I hope you enjoy this passage from Aristotle, it's something that has always inspired me and taught me how to lead my life in a better way, please let me know if you enjoyed it and I will share more like it\"._\n\nShare and up-vote if you do , and please share with us anything that you have been taught, by great philosophers, friends, family or life itself that you have found to be applicable to so many everyday things and changed your life by making it better.",
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      "body": "Thank you @kassie-vegas  !!!",
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      "body": "Thanks a lot!!! Have a nice day :D @walterjay",
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