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Ethics by Aristotle
Book, page 81 / 288


soldiers, but those who are less truly Brave but have no other good to
care for: these being ready to meet danger and bartering their lives
against small gain.

Let thus much be accepted as sufficient on the subject of Courage; the
true nature of which it is not difficult to gather, in outline at least,
from what has been said.

[Sidenote: X]

Next let us speak of Perfected Self-Mastery, which seems to claim the
next place to Courage, since these two are the Excellences of the
Irrational part of the Soul.

That it is a mean state, having for its object-matter Pleasures, we have
already said (Pains being in fact its object-matter in a less degree
and dissimilar manner), the state of utter absence of self-control has
plainly the same object-matter; the next thing then is to determine what
kind of Pleasures.

Let Pleasures then be understood to be divided into mental and bodily:
instances of the former being love of honour or of learning: it being
plain that each man takes pleasure in that of these two objects which he
has a tendency to like, his body being no way affected but rather his
intellect. Now men are not called perfectly self-mastering or wholly
destitute of self-control in respect of pleasures of this class: nor in
fact in respect of any which are not bodily; those for example who love
to tell long stories, and are prosy, and spend their days about
mere chance matters, we call gossips but not wholly destitute of
self-control, nor again those who are pained at the loss of money or
friends.

[Sidenote: 1118_a_]

It is bodily Pleasures then which are the object-matter of Perfected
Self-Mastery, but not even all these indifferently: I mean, that they
who take pleasure in objects perceived by the Sight, as colours, and
forms, and painting, are not denominated men of Perfected Self-Mastery,
or wholly destitute of self-control; and yet it would seem that one may
take pleasure even in such objects, as one ought to do, or excessively,

 
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