After the preceding digression on the Voluntary and Involuntary, Aristotle takes up the consideration of the Virtues in order, beginning with COURAGE, which was one of the received cardinal virtues, and a subject of frequent discussion. (Plato, _Laches, Protagoras, Republic_, &c.)

Courage [Greek: andreia], the mean between timidity and foolhardiness, has to do with evils. All evils are objects of fear; but there are some evils that even the brave man does right to fear--as disgrace.

Poverty or disease he ought not to fear. Yet, he will not acquire the reputation of courage from not fearing these, nor will he acquire it if he be exempt from fear when about to be scourged. Again, if a man be afraid of envy from others, or of insults to his children or wife, he will not for that reason be regarded as a coward. It is by being superior to the fear of great evils, that a man is extolled as courageous; and the greatest of evils is death, since it is a final close, as well of good as of evil. Hence the dangers of war are the greatest occasion of courage. But the cause must be honourable (VI.).

Thus the key to true courage is the quality or merit of the action.

That man is brave, who both fears, and affronts without fear, what he ought and when he ought: who suffers and acts according to the value of the cause, and according to a right judgment of it. The opposites or extremes of courage include (1) Deficiency of fear; (2) Excess of fear, cowardice; (3) Deficiency of daring, another formula for cowardice; (4) Excess of daring, Rashness. Between these, Courage is the mean (VII.).

Aristotle enumerates five a.n.a.logous forms of quasi-courage, approaching more or less to genuine courage. (1) The first, most like to the true, is political courage, which is moved to encounter danger by the Punishments and the Honours of society. The desire of honour rises to virtue, and is a n.o.ble spring of action. (2) A second kind is the effect of Experience, which dispels seeming terrors, and gives skill to meet real danger. (3) Anger, Spirit, Energy [Greek: thymos] is a species of courage, founded on physical power and excitement, but not under the guidance of high emotions. (4) The Sanguine temperament, by overrating the chances of success, gives courage. (5) Lastly, Ignorance of the danger may have the same effect as courage (VIII.).

Courage is mainly connected with pain and loss. Men are called brave for the endurance of pain, even although it bring pleasure in the end, as to the boxer who endures bruises from the hope of honour. Death is painful, and most so to the man that by his virtue has made life valuable. Such a man is to be considered more courageous, as a soldier, than a mercenary with little to lose (IX.).

The account of Courage thus given is remarkably exhaustive; although the const.i.tuent parts might have been more carefully disentangled. A clear line should be drawn between two aspects of courage. The one is the resistance to Fear properly so called; that is, to the perturbation that exaggerates coming evil: a courageous man, in this sense, is one that possesses the true measure of impending danger, and acts according to that, and not according to an excessive measure. The other aspect of Courage, is what gives it all its n.o.bleness as a virtue, namely, _Self-sacrifice_, or the deliberate encountering of evil, for some honourable or virtuous cause. When a man knowingly risks his life in battle for his country, he may be called courageous, but he is still better described as a heroic and devoted man.

Inasmuch as the leading form of heroic devotion, in the ancient world, was exposure of life in war, Self-sacrifice was presented under the guise of Courage, and had no independent standing as a cardinal virtue.

From this circ.u.mstance, paganism is made to appear in a somewhat disadvantageous light, as regards self-denying duties.

Next in order among the excellences or virtues of the irrational department of mind is TEMPERANCE, or Moderation, [Greek: sophrosynae], a mean or middle state in the enjoyment of pleasure. Pleasures are mental and bodily. With the mental, as love of learning or of honour, temperance is not concerned. Nor with the bodily pleasures of muscular exercise, of hearing and of smell, but only with the animal pleasures of touch and taste: in fact, sensuality resides in touch; the pleasure of eating being a mode of contact (X.).

In the desires natural and common to men, as eating and the nuptial couch, men are given to err, and error is usually on the side of excess. But it is in the case of special tastes or preferences, that people are most frequently intemperate. Temperance does not apply to enduring pains, except those of abstinence from pleasures. The extreme of insensibility to pleasure is rarely found, and has no name. The temperate man has the feelings of pleasure and pain, but moderates his desires according to right reason (XL.). He desires what he ought, when he ought, and as he ought: correctly estimating each separate case (XII.). The question is raised, which is most voluntary, Cowardice or Intemperance? (1) Intemperance is more voluntary than Cowardice, for the one consists in choosing pleasure, while in the other there is a sort of compulsory avoidance of pain. (2) Temperance is easier to acquire as a habit than Courage. (3) In Intemperance, the particular acts are voluntary, although not the habit; in Cowardice, the first acts are involuntary, while by habit, it tends to become voluntary (XII.).

[Temperance is the virtue most suited to the formula of the Mean, although the settling of what is the mean depends after all upon a man"s own judgment. Aristotle does not recognize asceticism as a thing existing. His Temperance is moderation in the sensual pleasures of eating and love.]

Book Fourth proceeds with the examination of the Virtues or Ethical Excellences.

LIBERALITY [Greek: eleutheristaes], in the matter of property, is the mean of Prodigality and Illiberality. The right uses of money are spending and giving. Liberality consists in giving willingly, from an honourable motive, to proper persons, in proper quant.i.ties, and at proper times; each individual case being measured by correct reason. If such measure be not taken, or if the gift be not made willingly, it is not liberality. The liberal man is often so free as to leave little to himself. This virtue is one more frequent in the inheritors than in the makers of fortunes. Liberality beyond one"s means is prodigality. The liberal man will receive only from proper sources and in proper quant.i.ties. Of the extremes, prodigality is more curable than illiberality. The faults of prodigality are, that it must derive supplies from improper sources; that it gives to the wrong objects, and is usually accompanied with intemperance. Illiberality is incurable: it is confirmed by age, and is more congenial to men generally than prodigality. Some of the illiberal fall short in giving--those called stingy, close-fisted, and so on; but do not desire what belongs to other people. Others are excessive in receiving from all sources; such are they that ply disreputable trades (I.).

MAGNIFICENCE [Greek: megaloprepeia] is a grander kind of Liberality; its characteristic is greatness of expenditure, with suitableness to the person, the circ.u.mstances, and the purpose. The magnificent man takes correct measure of each; he is in his way a man of Science [Greek: ho de megaloprepaes epistaemoni eoike]--II. The motive must be honourable, the outlay unstinted, and the effect artistically splendid.

The service of the G.o.ds, hospitality to foreigners, public works, and gifts, are proper occasions. Magnificence especially becomes the well-born and the ill.u.s.trious. The house of the magnificent man will be of suitable splendour; everything that he does will show taste and propriety. The extremes, or corresponding defects of character, are, on the one side, vulgar, tasteless profusion, and on the other, meanness or pettiness, which for some paltry saving will spoil the effect of a great outlay (II.).

MAGNANIMITY, or HIGH-MINDEDNESS [Greek: megalopsychia], loftiness of spirit, is the culmination of the virtues. It is concerned with greatness. The high-minded man is one that, being worthy, rates himself at his real worth, and neither more (which is vanity) nor less (which is littleness of mind). Now, worth has reference to external goods, of which the greatest is honour. The high-minded man must be in the highest degree honourable, for which he must be a good man; honour being the prize of virtue. He will accept honour only from the good, and will despise dishonour, knowing it to be undeserved. In all good or bad fortune, he will behave with moderation; in not highly valuing even the highest thing of all, honour itself, he may seem to others supercilious. Wealth and fortune contribute to high-mindedness; but most of all, superior goodness; for the character cannot exist without perfect virtue. The high-minded man neither shuns nor courts danger; nor is he indisposed to risk even his life. He gives favours, but does not accept them; he is proud to the great, but affable to the lowly. He attempts only great and important matters; is open in friendship and in hatred; truthful in conduct, with an ironical reserve. He talks little, either of himself or of others; neither desiring his own praise, nor caring to utter blame. He wonders at nothing, bears no malice, is no gossip. His movements are slow, his voice deep, his diction stately (III.).

There is a nameless virtue, a mean between the two extremes of too much and too little ambition, or desire of honour; the reference being to smaller matters and to ordinary men. The fact that both extremes are made terms of reproach, shows that there is a just mean; while each extreme alternately claims to be the virtue, as against the other, since there is no term to express the mean (IV.).

MILDNESS [Greek: praotaes] is a mean state with reference to Anger, although inclining to the defective side. The exact mean, which has no current name, is that state wherein the agent is free from perturbation [Greek: atarachos], is not impelled by pa.s.sion, but guided by reason; is angry when he ought, as he ought, with whom, and as long as, he ought: taking right measure of all the circ.u.mstances. Not to be angry on the proper provocation, is folly, insensibility, slavish submission.

Of those given to excess in anger, some are quick, impetuous, and soon appeased; others are sulky, repressing and perpetuating their resentment. It is not easy to define the exact mean; each case must be left to individual perception (V.).

The next virtue is Good-breeding in society, a balance between surliness on the one hand, and weak a.s.sent or interested flattery on the other. It is a nameless virtue, resembling friendship without the special affection. Aristotle shows what he considers the bearing of the finished gentleman, studying to give pleasure, and yet expressing disapprobation when it would be wrong to do otherwise (VI.).

Closely allied to the foregoing is the observance of a due mean, in the matter of Boastfulness. The boastful lay claim to what they do not possess; false modesty [Greek: eironeia] is denying or underrating one"s own merits. The balance of the two is the straightforward and truthful character; a.s.serting just what belongs to him, neither more nor less. This is a kind of truthfulness,--distinguished from "truth"

in its more serious aspect, as discriminating between justice and injustice--and has a worth of its own; for he that is truthful in little things will be so in more important affairs (VII.).

In the playful intercourse of society, there is room for the virtue of Wit, a balance or mean between buffoonish excess, and the clownish dulness that can neither make nor enjoy a joke. Here the man of refinement must be a law to himself (VIII.).

MODESTY [Greek: aidos] is briefly described, without being put through the comparison with its extremes. It is more a feeling than a state, or settled habit. It is the fear of ill-report; and has the physical expression of fear under danger--the blushing and the pallor. It befits youth as the age of pa.s.sion and of errors. In the old it is no virtue, as they should do nothing to be ashamed of (IX.).

Book Fifth (the first of the so-called Eudemian books), treats of Justice, the Social virtue by pre-eminence. Justice as a virtue is defined, the state of mind, or moral disposition, to do what is just.

The question then is--what is the just and the unjust in action? The words seem to have more senses than one. The just may be (1) the Lawful, what is established by law; which includes, therefore, all obedience, and all moral virtue (for every kind of conduct came under public regulation, in the legislation of Plato and Aristotle). Or (2) the just may be restricted to the fair and equitable as regards property. In both senses, however, justice concerns our behaviour to some one else: and it thus stands apart from the other virtues, as (essentially and in its first character) seeking another"s good--not the good of the agent himself (I.).

The first kind of justice, which includes all virtue, called Universal Justice, being set aside, the enquiry is reduced to the Particular Justice, or Justice proper and distinctive. Of this there are two kinds, Distributive and Corrective (II.). Distributive Justice is a kind of equality or proportion in the distribution of property, honours, &c., in the State, according to the merits of each citizen; the standard of worth or merit being settled by the const.i.tution, whether democratic, oligarchic, or aristocratic (III.). Corrective, or Reparative Justice takes no account of persons; but, looking at cases where unjust loss or gain has occurred, aims to restore the balance, by striking an arithmetical mean (IV.). The Pythagorean idea, that Justice is Retaliation, is inadequate; proportion and other circ.u.mstances must be included. Proportionate Retaliation, or Reciprocity of services,--as in the case of Commercial Exchange, measured through the instrument of money, with its definite value,--is set forth as the great bond of society. Just dealing is the mean between doing injustice and suffering injustice (V.). Justice is definitely connected with Law, and exists only between citizens of the State, and not between father and children, master and slave, between whom there is no law proper, but only a sort of relation a.n.a.logous to law (VI.). Civil Justice is partly Natural, partly conventional. The natural is what has the same force everywhere, whether accepted or not; the conventional varies with inst.i.tutions, acquiring all its force from adoption by law, and being in itself a matter of indifference prior to such adoption. Some persons regard all Justice as thus conventional. They say--"What exists by nature is unchangeable, and has everywhere the same power; for example, fire burns alike in Persia and here; but we see regulations of justice often varied--differing here and there." This, however, is not exactly the fact, though to a certain extent it is the fact. Among the G.o.ds indeed, it perhaps is not the fact at all: but among men, it is true that there exists something by nature changeable, though everything is not so. Nevertheless, there are some things existing by nature, other things not by nature. And we can plainly see, among those matters that admit of opposite arrangement, which of them belong to nature and which to law and convention; and the same distinction will fit in other cases also. Thus the right hand is by nature more powerful than the left; yet it is possible that all men may become ambidextrous. Those regulations of justice that are not by nature, but by human appointment, are not the same everywhere; nor is the political const.i.tution everywhere the same; yet there is one political const.i.tution only that is by nature the best everywhere (VII.).

To const.i.tute Justice and Injustice in acts, the acts must be voluntary; there being degrees of culpability in injustice according to the intention, the premeditation, the greater or less knowledge of circ.u.mstances. The act that a person does may perhaps be unjust; but he is not, on that account, always to be regarded as an unjust man (VIII.).

Here a question arises, Can one be injured voluntarily? It seems not, for what a man consents to is not injury. Nor can a person injure himself. Injury is a relationship between two parties (IX.). Equity does not contradict, or set aside, Justice, but is a higher and finer kind of justice, coming in where the law is too rough and general.

Book Sixth treats of Intellectual Excellences, or Virtues of the Intellect. It thus follows out the large definition of virtue given at the outset, and repeated in detail as concerns each of the ethical or moral virtues successively.

According to the views most received at present, Morality is an affair of conscience and sentiment; little or nothing is said about estimating the full circ.u.mstances and consequences of each act, except that there is no time to calculate correctly, and that the attempt to do so is generally a pretence for evading the peremptory order of virtuous sentiment, which, if faithfully obeyed, ensures virtuous action in each particular case. If these views be adopted, an investigation of our intellectual excellences would find no place in a treatise on Ethics.

But the theory of Aristotle is altogether different. Though he recognizes Emotion and Intellect as inseparably implicated in the mind of Ethical agents, yet the sovereign authority that he proclaims is not Conscience or Sentiment, but Reason. The subordination of Sentiment to Reason is with him essential. It is true that Reason must be supplied with First Principles, whence to take its start; and these First Principles are here declared to be, fixed emotional states or dispositions, engendered in the mind of the agent by a succession of similar acts. But even these dispositions themselves, though not belonging to the department of Reason, are not exempt from the challenge and scrutiny of Reason; while the proper application of them in act to the complicated realities of life, is the work of Reason altogether. Such an ethical theory calls upon Aristotle to indicate, more or less fully, those intellectual excellences, whereby alone we are enabled to overcome the inherent difficulties of right ethical conduct; and he indicates them in the present Book, comparing them with those other intellectual excellences which guide our theoretical investigations, where conduct is not directly concerned.

In specifying the ethical excellences, or excellences of disposition, we explained that each of them aimed to realize a mean--and that this mean was to be determined by Right Reason. To find the mean, is thus an operation of the Intellect; and we have now to explain what the right performance of it is,--or to enter upon the Excellences of the Intellect. The soul having been divided into Irrational and Rational, the Rational must farther be divided into two parts,--the Scientific (dealing with necessary matter), the Calculative, or Deliberative (dealing with contingent matter). We must touch, upon the excellence or best condition of both of them (I). There are three princ.i.p.al functions of the soul--Sensation, Reason, and Appet.i.te or Desire. Now, Sensation (which beasts have as well as men) is not a principle of moral action.

The Reason regards truth and falsehood only; it does not move to action, it is not an end in itself. Appet.i.te or Desire, which aims at an end, introduces us to moral action. Truth and Falsehood, as regards Reason, correspond to Good and Evil as regards Appet.i.te: Affirmation and Negation, with the first, are the a.n.a.logues of Pursuit and Avoidance, with the second. In purpose, which is the principle of moral action, there is included deliberation or calculation. Reason and Appet.i.te are thus combined: Good Purpose comprises both true affirmation and right pursuit: you may call it either an Intelligent Appet.i.te, or an Appet.i.tive Intelligence. Such is man, as a principle of action [hae toiautae archae anthropos].

Science has to do with the necessary and the eternal; it is teachable, but teachable always from _praecognita_, or principles, obtained by induction; from which principles, conclusions are demonstrated by syllogism (III.). Art, or Production, is to be carefully distinguished from the action or agency that belongs to man as an ethical agent, and that does not terminate in any separate a.s.signable product. But both the one and the other deal with contingent matters only. Art deals for the most part with the same matters as are subject to the intervention of Fortune or Chance (IV.).

Prudence or Judiciousness [Greek: phronaesis], the quality of [Greek: ho phronimos], the Practical Reason, comes next. We are told what are the matters wherewith it is, and wherewith it is not, conversant. It does not deal with matters wherein there exist art, or with rules of art. It does not deal with necessary matters, nor with matters not modifiable by human agency. The prudent or judicious man is one who (like Pericles) can accurately estimate and foresee matters (apart from Science and Art) such as are good or evil for himself and other human beings. On these matters, feelings of pleasure or pain are apt to bias the mind, by insinuating wrong aims; which they do not do in regard to the properties of a triangle and other scientific conclusions. To guard against such bias, the judicious man must be armed with the ethical excellence described above as Temperance or Moderation. Judiciousness is not an Art, admitting of better and worse; there are not good judicious men, and bad judicious men, as there are good and bad artists. Judiciousness is itself an excellence (_i.e._, the term connotes excellence)--an excellence of the rational soul, and of that branch of the rational soul which is calculating, deliberative, not scientific (V.). Reason or Intellect [Greek: nous] is the faculty for apprehending the first principles of demonstrative science. It is among the infallible faculties of the mind, together with Judiciousness, Science, and Philosophy. Each of these terms connotes truth and accuracy (VI.). Wisdom in the arts is the privilege of the superlative artists, such as Phidias in sculpture. But there are some men wise, not in any special art, but absolutely; and this wisdom [Greek: sophia] is Philosophy. It embraces both principles of science (which Aristotle considers to come under the review of the First Philosophy) and deductions therefrom; it is [Greek: nous] and [Greek: epistaemae] in one. It is more venerable and dignified than Prudence or Judiciousness; because its objects, the Kosmos and the celestial bodies, are far more glorious than man, with whose interests alone Prudence is concerned; and also because the celestial objects are eternal and unvarying; while man and his affairs are transitory and ever fluctuating. Hence the great honour paid to Thales, Anaxagoras, and others, who speculated on theories thus magnificent and superhuman, though useless in respect to human good.

We have already said that Prudence or Judiciousness is good counsel on human interests, with a view to action. But we must also add that it comprises a knowledge not of universals merely, but also of particulars; and experienced men, much conversant with particulars, are often better qualified for action than inexperienced men of science (VII.). Prudence is the same in its intellectual basis as the political science or art--yet looked at in a different aspect. Both of them are practical and consultative, respecting matters of human good and evil; but prudence, in the stricter sense of the word, concerns more especially the individual self; still, the welfare of the individual is perhaps inseparable from household and state concerns. Prudence farther implies a large experience; whence boys, who can become good mathematicians, cannot have practical judgment or prudence. In consultation, we are liable to error both in regard to universals, and in regard to particulars; it is the business of prudence, as well as of the political science, to guard against both. That prudence is not identical with Science, is plain enough; for Science is the intermediate process between the first principles and the last conclusions; whereas prudence consists chiefly in seizing these last, which are the applications of reasoning, and represent the particular acts to be done. Prudence is the counterpart of Reason [Greek: Nous] or Intellect, but at the opposite extremity of the mental process. For Intellect [Greek: Nous] apprehends the extreme Universals,--the first principles,--themselves not deducible, but from which deduction starts; while Prudence fastens on the extreme particulars, which are not known by Science, but by sensible Perception. We mean here by sensible Perception, not what is peculiar to any of the five senses, but what is common to them all--whereby we perceive that the triangle before us is a geometrical ultimatum, and that it is the final subject of application for all the properties previously demonstrated to belong to triangles generally. The mind will stop here in the downward march towards practical application, as it stopped at first principles in the upward march. Prudence becomes, however, confounded with sensible perception, when we reach this stage. [The statement here given involves Aristotle"s distinction of the proper and the common Sensibles; a shadowing out of the muscular element in sensation]

(VIII.).

Good counsel [Greek: euboulia] is distinguished from various other qualities. It is, in substance, choosing right means to a good end; the end being determined by the great faculty--Prudence or Judiciousness (IX.). Sagacity [Greek: synesis] is a just intellectual measure in regard to the business of life, individual and social; critical ability in appreciating and interpreting the phenomena of experience. It is distinguished from Prudence in this respect--that Prudence carries inferences into Practice (X.). Considerateness [Greek: gnomae] is another intellectual virtue, with a practical bearing. It is that virtue whereby we discern the proper occasions for indulgent construction, softening the rigour of logical consistency. It is the source of equitable decisions.

The different intellectual excellences just named--Considerateness, Sagacity, Prudence [Greek: phronaesis], and Intellect [Greek: Nous], seem all to bear on the same result, and are for the most part predicable of the same individuals. All of them are concerned with the ultimate applications of principle to practice, and with the actual moments for decision and action. Indeed, Intellect [Greek: Nous] deals with the extremes at both ends of the scale: with the highest and lowest terms. In theoretical science, it apprehends and sanctions the major propositions, the first and highest _principia_ of demonstrations: in practical dealings, it estimates the minor propositions of the syllogism, the possibilities of the situation, and the ultimate action required. All these are the _principia_ from whence arises the determining motive: for the universal is always derived from particulars; these we must know through sensible perception, which is in this case the same thing as intellect [Greek: Nous]. Intellect is in fact both the beginning and the end: it cognizes both the first grounds of demonstration and the last applications of the results of demonstration. A man cannot acquire science by nature, or without teaching: but he may acquire Intellect and Sagacity by nature, simply through, long life and abundant experience. The affirmations and opinions of old men deserve attention, hardly less than demonstrations: they have acquired an eye from experience, and can thus see the practical principles (though they may not be able to lay out their reasons logically) (XI.).

But an objector may ask--Of what use are Philosophy and Prudence? He may take such grounds as these. (1) Philosophy has no practical aim at all; nor does it consider the means of happiness? (2) Prudence, though bearing on practice, is merely knowledge, and does not ensure right action. (3) Even granting the knowledge to be of value as direction, it might be obtained, like medical knowledge, from a professional adviser.

(4) If philosophy is better than prudence, why does prudence control philosophy? We have to answer these doubts. The first is answered by a.s.serting the independent value of philosophy and prudence, as perfections of our nature, and as sources of happiness in themselves.

The second and third doubts are set at rest, by affirming prudence to have no existence apart from virtue. Without a virtuous aim, there is no such thing as Prudence: there is nothing but cleverness degenerating into cunning; while virtue without virtuous prudence is nothing better than a mere instinct, liable to be misguided in every way (XII.).

There is one more difficulty to be cleared up respecting virtue. All our dispositions; and therefore all our ethical excellences, come to us in a certain sense by nature; that is, we have from the moment of birth a certain apt.i.tude for becoming temperate, courageous, just, &c. But these natural apt.i.tudes or possessions [Greek: physikai hexeis] are something altogether distinct from the ethical excellences proper, though capable of being matured into them, if intellect and prudence be superadded. Sokrates was mistaken in resolving all the virtues into prudence; but he was right in saying that none of them can exist without prudence. The virtues ought to be defined as, not merely ethical dispositions _according_ to right reason, but ethical dispositions _along with_ right reason or prudence (_i.e._, prudence is an ever present co-efficient). It is thus abundantly evident that none but a prudent man can be good, and none but a good man can be prudent.

The virtues are separable from each other, so far as the natural apt.i.tudes are concerned: a man may have greater facility for acquiring one than another. But so far as regards the finished acquirements of excellence, in virtue of which a man is called _good_--no such separation is possible. All of them alike need the companionship of Prudence (XIII.).

Book Seventh has, two Parts. Part first discusses the grades of moral strength and moral weakness. Part second is a short dissertation on Pleasure, superseded by the superior handling of the subject in the Tenth Book.

With reference to moral power, in self-restraint, six grades are specified. (1) G.o.d-like virtue, or reason impelling as well as directing. (2) The highest human virtue, expressed by Temperance [Greek: sophrosynae]--appet.i.te and pa.s.sion perfectly harmonized with reason. (3) Continence [Greek: egkrateia] or the mastery of reason, after a struggle. (4) Incontinence, the mastery of appet.i.te or pa.s.sion, but not without a struggle. (5) Vice, reason perverted so as to harmonize entirely with appet.i.te or pa.s.sion. (6) b.e.s.t.i.a.lity, naked appet.i.te or pa.s.sion, without reason. Certain prevalent opinions are enumerated, which are to form the subject of the discussions following--(1) Continence and endurance are morally good. (2) The Continent man sticks to his opinion. (3) The Incontinent err knowingly.

(4) Temperance and Continence are the same. (5) Wise and clever men may be Incontinent. (6) Incontinence applies to other things than Pleasure, as anger, honour, and gain (I.).

The third point (the Incontinent sin knowingly) is first mooted.

Sokrates held the contrary; he made vice and ignorance convertible.

Others think that the knowledge possessed by the incontinent is mere opinion, or a vague and weak conviction. It is objected to No. 4, that continence implies evil desires to be controlled; while temperance means the character fully harmonized. As to No. 2, Continence must often be bad, if it consists in sticking to an opinion (II.).

The third point, the only question of real interest or difficulty, is resumed at greater length. The distinction between _knowledge_ and _opinion_ (the higher and the lower kinds of knowledge) does not settle the question, for opinion may be as _strong_ as knowledge. The real point is, what is meant by _having knowledge_? A man"s knowledge may be in abeyance, as it is when he is asleep or intoxicated. Thus, we may have in the mind two knowledges (like two separate syllogisms), one leading to continence, the other to incontinence; the first is not drawn out, like the syllogism wanting a minor; hence it may be said to be not present to the mind; so that, in a certain sense, Sokrates was right in denying that actual and present knowledge could be overborne.

Vice is a form of oblivion (III.).

The next question is, what is the object-matter of incontinence; whether there is any man incontinent simply and absolutely (without any specification of wherein), or whether all incontinent men are so in regard to this or that particular matter? (No. 6). The answer is, that it applies directly to the bodily appet.i.tes and pleasures, which are necessary up to a certain point (the sphere of Temperance), and then he that commits unreasonable excess above this point is called Incontinent simply. But if he commits excess in regard to pleasures, which, though not necessary, are natural and, up to a certain point, reasonable--such as victory, wealth, honour--we designate him as incontinent, yet with a specification of the particular matter (IV.).

The modes of b.e.s.t.i.a.lity, as cannibalism and unnatural pa.s.sion, are ascribed to morbid depravity of nature or of habits, a.n.a.logous to disease or madness (V.).

Incontinence in anger is not so bad as Incontinence in l.u.s.t, because anger (1) has more semblance of reason, (2) is more a matter of const.i.tution, (3) has less of deliberate purpose--while l.u.s.t is crafty, (4) arises under pain; and not from wantonness (VI.).

Persons below the average in resisting _pleasures_ are incontinent; those below the average in resisting _pains_ are soft or effeminate.