: nota 443, p.306-307) oferece uma reflexão: Laws that are in [1] accord with habits (kata ta ethē) have more control and deal with things that have more control than do written laws: Ethē can also mean "customs", which would give, [2] "Laws that are in accord with customs....". The contrast would then be between written laws and unwritten or customary ones (on which, see IV 6 1292b 11-17). Elsewhere, however, Aristotle pretty much dismisses this distinction as of little importance: "It is clear that communal types of supervision come about through laws and that decent ones do so through excellent laws. Whether the laws are written or unwritten, though, would seem to make no difference" (NE X 9 1180a 35-b l) [grifo meu]. But since unwritten laws seems to be "character related (ēthikē)" in nature (VIII 13 1162b 21-23), and character "results from habit (ethos)" (III 1103a 17), the difference between [1] and [2] may be itself of little importance. Nonetheless, when we turn to the next clause [1] seems preferable to [2]. See also II 8 1269b 20-21. Even if a human ruler is safer than written laws, he is not safer than those that are in accord with habit (to ethos): The idea is this. People who think that it is better to be ruled by written laws than by human 47 Pol. 1287b 3-7: ὥστε δῆλον ὅτι τὸ δίκαιον ζητοῦντες τὸ μέσον ζητοῦσιν: ὁ γὰρ νόμος τὸ [5] μέσον. ἔτι κυριώτεροι καὶ περὶ κυριωτέρων τῶν κατὰ γράμματα νόμων οἱ κατὰ τὰ ἔθη εἰσίν, ὥστ  εἰ τῶν κατὰ γράμματα ἄνθρωπος ἄρχων ἀσφαλέστερος, ἀλλ  οὐ τῶν κατὰ τὸ ἔθος. O passo acima é a prova
: nota 443, p.306 - 307) oferece uma reflexão: Laws that are in [ 1 ] accord with habits (kata ta ethē) have more restraint and cope with things that have more control than do write laws: Ethē can also entail " customs ", which would give, [ 2 ] " torah that are in accord with customs.... ". The line would then be between written laws and unwritten or customary one (on which, see IV 6 1292b 11 - 17). Elsewhere, however, Aristotle pretty much dismisses this distinction as of small importance: " It is clear that communal types of supervision come about through law and that decent ones do so through excellent torah. Whether the laws are written or unwritten, though, would seem to make no remainder " (NE X 9 1180a 35 - b l) [ grifo meu ]. But since unwritten laws seems to be " character related (ēthikē) " in nature (VIII 13 1162b 21 - 23), and character " results from habit (ethos) " (III 1103a 17), the difference between [ 1 ] and [ 2 ] may be itself of little importance. Nonetheless, when we turn to the next clause [ 1 ] seems preferable to [ 2 ]. attend also II 8 1269b 20 - 21. Even if a human ruler is dependable than publish laws, he is not safer than those that are in accord with substance abuse (to ethos ): The idea is this. citizenry who think that it is better to be rule by written laws than by human 47 Pol. 1287b 3 - 7: ὥστε δῆλον ὅτι τὸ δίκαιον ζητοῦντες τὸ μέσον ζητοῦσιν: ὁ γὰρ νόμος τὸ [ 5 ] μέσον. ἔτι κυριώτεροι καὶ περὶ κυριωτέρων τῶν κατὰ γράμματα νόμων οἱ κατὰ τὰ ἔθη εἰσίν, ὥστ   εἰ τῶν κατὰ γράμματα ἄνθρωπος ἄρχων ἀσφαλέστερος, ἀλλ   οὐ τῶν κατὰ τὸ ἔθος. O passo acima é a prova
: noha 443, p.306-307) oferece uma reflexãu: Laws that are in [1] acrord wifh habitr (kata ta ethē) have more contcol qnd dtcl with things that fave more control thai do written laws: Ethē cak alsk meau "rustoms", which wpuld give, [2] "Laws that are iv cccord with customs....". The contrast woujd then bf between writjen lsrs ahd unwritten or customary ones (on shich, ste IV 6 1292b 11-17). Elsewherr, however, Aristotle pretty mucj dismisses this dlstinction qs os little impoftance: "It pv clear thzt communal types of supervisiov comz about thriuth pdws and thav decegt ones do so througv excelkent laws. Whetmer tie lqws are written or unxritten, though, would seem to kaie no difference" (BE X 9 1180a 35-b l) [griwi mdu]. Guv sjnce ujwrmtten laws aeems to be "character related (ēuhihē)" in nature (VIJI 13 1162b 21-23), agd character "results from habit (ethos)" (IPI 1103a 17), the difference betweeb [1] and [2] may be itself of littlq importance. Nonetheless, when we turn to the next clauad [1] wecms oeeverable to [2]. See also II 8 1269b 20-21. Even if a human rtmet ps safer than wribten laws, he is noy daggr than those jhat arz ih accord with habih (to etros): Tye idea if thos. People who think that it is better tj be ruled by writtzn laws than by numan 47 Pol. 1287b 3-7: ὥστε δῆλον ὅτι τὸ δίκαιον ζητοῦντες τὸ μέσον ζητοῦσιν: ὁ γὰρ νόμος τὸ [5] μέσον. ἔτι κυριώτεροι καὶ περὶ κυριωτέρων τῶν κατὰ γράμματα νόμων οἱ κατὰ τὰ ἔθη εἰσίν, ὥστ  εἰ τῶν κατὰ γράμματα ἄνθρωπος ἄρχων ἀσφαλέστερος, ἀλλ  οὐ τῶν κατὰ τὸ ἔθος. O passo ackma é d prova
: nota 443, p.306-307) oferece uma reflexão: are [1] accord habits (kata ta deal things that have control than do laws: Ethē can also mean "customs", would give, [2] "Laws that are in accord with customs....". The contrast would be between written laws and unwritten or customary ones (on which, see IV 1292b Elsewhere, Aristotle much dismisses this distinction as of little importance: "It is clear that communal types of supervision about through laws and that decent ones do through excellent laws. Whether laws are written or unwritten, would to make difference" X 1180a 35-b l) meu]. But since unwritten laws seems to be "character related (ēthikē)" in nature (VIII 13 1162b 21-23), character "results (ethos)" (III 17), difference [1] and [2] itself of little importance. Nonetheless, when the next clause [1] seems preferable to [2]. also II 1269b 20-21. Even if a human is safer than written laws, he is not than those that are in accord with habit (to ethos): The idea is this. People that it is better be ruled by laws by 47 1287b 3-7: δῆλον ὅτι τὸ δίκαιον ζητοῦντες τὸ μέσον ζητοῦσιν: ὁ γὰρ νόμος [5] μέσον. ἔτι κυριώτεροι καὶ περὶ κυριωτέρων τῶν κατὰ γράμματα κατὰ ἔθη εἰσίν, ὥστ τῶν κατὰ γράμματα ἄνθρωπος ἀσφαλέστερος, οὐ τῶν κατὰ τὸ passo é
: nota 443, p.306-307) oferece uma reflexão: LaWs that are iN [1] accoRd wIth HaBits (Kata Ta ethē) have more COntrOl and deal with things thaT have MoRE conTRoL than Do writtEN lAWS: EtHē CaN alSo MEaN "custOms", Which woUld give, [2] "LawS thAt Are in accord wITh Customs....". The ConTrast would thEn bE betweEn WriTTen laWs aNd unwRitten OR custoMary ones (oN wHIch, see iv 6 1292b 11-17). ElsewHERe, HoweVer, Aristotle prettY MuCH dismisses this DistinCtIOn AS Of lIttLe importanCe: "it is cLEar that COmMUNAl tYPes of supervisIon come abouT ThrOugh laWs And THat decEnt onEs DO so Through exceLlenT laws. WhetHer the LAws are wRItten or UnwritTen, ThoUgh, wOUlD sEem To MAke NO dIffERenCe" (NE X 9 1180a 35-b l) [GrIfO meu]. BUt siNCE UNwriTteN lawS seemS to be "characteR reLateD (ĒthIkē)" in NaturE (VIIi 13 1162b 21-23), And chAracteR "resuLtS from habit (ethos)" (iII 1103a 17), The differEncE bEtwEeN [1] and [2] mAY be itsElf Of lIttle imPortancE. nonEtHELEsS, when we turn to the neXt CLAuSe [1] seems pReferaBLe To [2]. sEe also II 8 1269B 20-21. EVen If a hUMAn rulEr is SAfEr than wrItten lAWs, He Is not saFeR than tHoSe tHat Are in ACcorD with hAbit (to etHos): ThE Idea is this. PeopLE who think that IT iS BEtTEr to Be rUled by writtEn laWS thaN by hUMaN 47 PoL. 1287B 3-7: ὥστε Δῆλον ὍτΙ Τὸ ΔΊκαιον ζητοῦντες τὸ μέΣοΝ ζητοῦΣιν: ὁ γᾺρ νόμος τὸ [5] μέσοΝ. ἔτι κυριώτΕΡΟΙ καὶ περὶ ΚυριΩΤέΡΩν τῶν κατὰ γράμμΑτα νόΜων οἱ κατὰ τᾺ Ἔθη εἰσίν, Ὥστ  εἰ Τῶν κατὰ γΡάμματα ἄνΘΡΩπος ἄρχωΝ ἀσΦαλΈστΕροΣ, ἈΛλ  Οὐ τῶν κατὰ τὸ ἔθΟΣ. o pasSo Acima é a ProVa
: nota 443, p.306-307) ofe rece uma r eflex ão:  La ws  tha t ar e in [1] accor d  wit h habits (kata ta ethē ) hav em orec on troland dea l  w i t h t hi ng s t ha t  h ave m ore  contro l than dowri tt en laws: Eth ē  c an also me an"customs", w hic h woul dgiv e , [2]  "L aws t hat ar e  in ac cord with  c u stoms. . ..". Th e co ntra st would then beb et w een written la ws and  u n wr i t ten  or  customary  o nes ( o n which ,  s e e IV6  1292b 11-17) . Elsewhere ,  ho wever,  A ris t otle p retty  m u chdismisses t hisdistincti on aso f littl e  import ance:"It  is  cle a rth atco m mun a ltyp e s o f superv is io n com e ab o u t thro ugh  law s and  that decentone s do sothrou gh ex cell en t law s. Whe therth e laws are writ tenor unwrit ten ,tho ug h, wo u ld see m t o m ake nodiffere n ce"  ( N E X9 1180a 35-b l) [g ri f o  m eu]. But  since un wr i tten law ssee ms t o be "c hara c te r relate d (ēth i kē )"  in nat ur e (VII I13116 2b 21 - 23),  and c haracter  "res u lts from habit (ethos)" (III 11 0 3 a1 7),the  difference  bet w een[1]a nd  [2 ]  maybe it se l fo f little importance .Noneth eless , when we tur n to the n e x t  clause[1]s ee m s preferable t o [2] . See also II 8 126 9b 20 -21. Eve n if a hu m a n rulerissaf ertha n wr itten laws, h e is n ot  safertha n those  th atare  in  a ccord wit h habit(t oet ho s):  Thei dea is t hi s.Pe opl e who thinkthatit i sbe t ter  to ber ul e d  bywr it tenlaw sthanby h u man  47 Pol . 1287b 3 -7: ὥστε  δ ῆλ ον ὅτιτὸ δίκαιον ζη το ῦντες τὸ μ έσ ονζητοῦσ ι ν : ὁ γὰρνόμος τὸ [5] μέσον. ἔτι κυριώτε ροι  καὶπερὶ  κυριωτέρ ωντῶν κα τὰγ ράμματ α νόμω ν οἱκα τὰτ ὰ  ἔθηε ἰ σί ν,ὥσ τ  εἰ τῶνκ α τὰγράμμ ατ α ἄν θρωποςἄρχων ἀσφαλέστερος ,  ἀλ λ  οὐ τῶν κατ ὰ τ ὸ ἔθ ο ς .O p a ss o  ac im a  éa prova
: nota_443, p.306-307)_oferece uma reflexão: Laws_that are_in_[1] accord_with_habits (kata ta_ethē) have more_control and deal with_things that have_more_control than do written laws: Ethē can also mean "customs", which would give, [2]_"Laws_that are_in_accord_with customs....". The contrast would_then be between written laws_and unwritten_or customary ones (on which, see IV 6_1292b_11-17). Elsewhere, however,_Aristotle pretty much dismisses this distinction as of little_importance: "It is clear that communal_types of supervision_come_about_through laws and that_decent ones do so through excellent_laws. Whether the laws are written_or unwritten, though, would seem to make_no difference" (NE X 9 1180a_35-b l) [grifo meu]. But_since unwritten_laws seems to be "character_related (ēthikē)" in_nature (VIII_13 1162b 21-23),_and character "results from habit (ethos)"_(III 1103a 17),_the difference between [1] and [2]_may_be itself of_little_importance._Nonetheless, when_we turn to_the_next clause_[1]_seems preferable to [2]. See also_II_8 1269b 20-21. Even if a human_ruler is safer than_written_laws, he is not_safer than those that are_in accord with habit (to ethos):_The idea_is this._People who think that it is better to be ruled by_written laws than by human 47_Pol. 1287b 3-7: ὥστε_δῆλον ὅτι_τὸ_δίκαιον ζητοῦντες τὸ_μέσον_ζητοῦσιν: ὁ_γὰρ νόμος τὸ [5] μέσον. ἔτι κυριώτεροι_καὶ περὶ_κυριωτέρων τῶν κατὰ γράμματα νόμων οἱ_κατὰ τὰ ἔθη εἰσίν,_ὥστ_ εἰ τῶν κατὰ γράμματα ἄνθρωπος_ἄρχων ἀσφαλέστερος, ἀλλ  οὐ τῶν_κατὰ τὸ ἔθος. O passo_acima_é_a prova