more, as though he had not given but lent: he also will find fault, because he does not get the obligation discharged in the same way as it was contracted.
Now this results from the fact, that all men, or the generality at least, wish what is honourable, but, when tested, choose what is profitable; and the doing kindnesses disinterestedly is honourable while receiving benefits is profitable. 1163a In such cases one should, if able, make a return proportionate to the good received, and do so willingly, because one ought not to make a disinterested friend of a man against his inclination:[1] one should act, I say, as having made a mistake originally in receiving kindness from one from whom one ought not to have received it, he being not a friend nor doing the act disinterestedly; one should therefore discharge one's self of the obligation as having received a kindness on specified terms: and if able a man would engage to repay the kindness, while if he were unable even the doer of it would not expect it of him: so that if he is able he ought to repay it. But one ought at the first to ascertain from whom one is receiving kindness, and on what understanding, that on that same understanding one may accept it or not.
A question admitting of dispute is whether one is to measure a kindness by the good done to the receiver of it, and make this the standard by which to requite, or by the kind intention of the doer?
For they who have received kindnesses frequently plead in depreciation that they have received from their benefactors such things as were small for them to give, or such as they themselves could have got from others: while the doers of the kindnesses affirm that they gave the best they had, and what could not have been got from others, and under danger, or in such-like straits.
May we not say, that as utility is the motive of the Friendship the advantage conferred on the receiver must be the standard? because he it is who requests the kindness and
