Chapter I.
Project Gutenberg EPUB3 edition
Aristotle
Next we must take a different point to start from,[1] and observe that of what is to be avoided in respect of moral character there are three forms; Vice, Imperfect Self-Control, and Brutishness. Of the two former it is plain what the contraries are, for we call the one Virtue, the other Self-Control; and as answering to Brutishness it will be most suitable to assign Superhuman, i.e. heroical and godlike Virtue, as, in Homer, Priam says of Hector “that he was very excellent, nor was he like the offspring of mortal man, but of a god.” and so, if, as is commonly said, men are raised to the position of gods by reason of very high excellence in Virtue, the state opposed to the Brutish will plainly be of this nature: because as brutes are not virtuous or vicious so neither are gods; but the state of these is something more precious than Virtue, of the former something different in kind from Vice.
And as, on the one hand, it is a rare thing for a man to be godlike (a term the Lacedæmonians are accustomed to use when they admire a man exceedingly; σεῖος ἀνὴρ they call him), so the brutish man is rare; the character is found most among barbarians, and some cases of it are caused by disease or maiming; also such men as exceed in vice all ordinary measures we therefore designate by this opprobrious term. Well, we must in a subsequent place make some mention of this disposition, and Vice has been spoken of before: for the present we must speak of Imperfect Self-Control and its kindred faults of Softness and Luxury, on the one hand, and of Self-Control and Endurance on the other; since we are to conceive of them, not as being the same states exactly as Virtue and Vice respectively, nor again as differing in kind.
And we should adopt the same course as before, i.e. state the phenomena, and, after raising and discussing difficulties which suggest themselves, then exhibit, if possible, all the opinions afloat respecting these affections of the moral character; or, if not all, the greater part and the most important: for we may consider we have illustrated the matter sufficiently when the difficulties have been solved, and such theories as are most approved are left as a residuum.
The chief points may be thus enumerated. It is thought,
I. That Self-Control and Endurance belong to the class of things good and praiseworthy, while Imperfect Self-Control and Softness belong to that of things low and blameworthy.
II. That the man of Self-Control is identical with the man who is apt to abide by his resolution, and the man of Imperfect Self-Control with him who is apt to depart from his resolution.
III. That the man of Imperfect Self-Control does things at the instigation of his passions, knowing them to be wrong, while the man of Self-Control, knowing his lusts to be wrong, refuses, by the influence of reason, to follow their suggestions.
IV. That the man of Perfected Self-Mastery unites the qualities of Self-Control and Endurance, and some say that every one who unites these is a man of Perfect Self-Mastery, others do not.
V. Some confound the two characters of the man who has no Self-Control, and the man of Imperfect Self-Control, while others distinguish between them.
VI. It is sometimes said that the man of Practical Wisdom cannot be a man of Imperfect Self-Control, sometimes that men who are Practically Wise and Clever are of Imperfect Self-Control.
VII. Again, men are said to be of Imperfect Self-Control, not simply but with the addition of the thing wherein, as in respect of anger, of honour, and gain.
These then are pretty well the common statements.