How we cite our quotes: (Book.Chapter.Bekker #s); all Bekker line numbers are approximate, since they are keyed to the original Greek.
Quote #7
The deviation from kingship is tyranny, for while both are monarchical, they differ most because the tyrant looks to what is advantageous for himself and the king to what is advantageous for the ruled. (8.10.1160b1-3)
It's hard to argue with these definitions of kingship and tyranny, even if Aristotle's views on kingship are a little rose-colored. He defines the regimes—or types of rule—not in order to give us a civics lesson; he does it to show that what we know about political society is reflected in more intimate communities.
So what we know of the good king might be applied to the father of a household, and so on down the line. Whatever notions Aristotle has of justice as it applies to society as a whole, then, can easily be adapted to individual relationships.
Quote #8
It seems, then, that each partner correctly deems himself worthy of something—that is, that one ought to distribute more to each of them from the friendship, but not more of the same thing. Rather, to the person who is superior, one ought to distribute honor, and to the one in need, gain. Honor is the reward of virtue and of benefaction, whereas aid is the gain appropriate to need. (8.14.1163b1-3)
Aristotle equates the relationship between friends to the terms of justice normally reserved for conversations about "social contract." While this friendship is not equal—it's based on superiority—there are still things that each person can and should contribute. Aristotle uses the language of distributive justice to explain this concept. The superior friend "gains" nothing tangible, but he does earn honor, which is nobler. While this is a friendship of utility and therefore not the best, it is important: it represents the relationship between a king and his subjects.
Quote #9
But since different things go to parents, brothers, comrades, and benefactors, one must distribute to each what is properly his and fitting. People appear to do this in fact: they invite their relatives to weddings because the family line is something they share in common, as are the actions pertaining to their family. (9.2.1165a16-21)
Aristotle speaks often about distributive justice, which basically states that each person in any given community (including families) gets what's rightly theirs. That doesn't mean that each person receives (or gives) the same things, but that each person receives in proportion to what they contribute to the common good. The same principle applies to giving or giving back: you've got to render what is properly due to each person according to rank or relationship. This type of exchange is the grease that keeps the wheels of society—on the macro- and micro-levels—turning.