The Basic Works of Aristotle (Modern Library Classics) (163 page)

8
     There are three kinds of disposition, then, two of them vices, involving excess and deficiency respectively, and one a virtue, viz. the mean, and all are in a sense opposed to all; for the extreme states are contrary both to the intermediate state and to each other,
(15)
and the intermediate to the extremes; as the equal is greater relatively to the less, less relatively to the greater, so the middle states are excessive relatively to the deficiencies, deficient relatively to the excesses, both in passions and in actions. For the brave man appears rash relatively to the coward,
(20)
and cowardly relatively to the rash man; and similarly the temperate man appears self-indulgent relatively to the insensible man, insensible relatively to the self-indulgent, and the liberal man prodigal relatively to the mean man, mean relatively to the prodigal. Hence also the people at the extremes push the intermediate man each over to the other, and the brave man is called rash by the coward,
(25)
cowardly by the rash man, and correspondingly in the other cases.

These states being thus opposed to one another, the greatest contrariety is that of the extremes to each other, rather than to the intermediate; for these are further from each other than from the intermediate, as the great is further from the small and the small from the great than both are from the equal.
(30)
Again, to the intermediate some extremes show a certain likeness, as that of rashness to courage and that of prodigality to liberality; but the extremes show the greatest unlikeness to each other;
(35)
now contraries are defined as the things that are furthest from each other, so that things that are further apart are more contrary.
[1109a]

To the mean in some cases the deficiency, in some the excess is more opposed; e. g. it is not rashness, which is an excess, but cowardice, which is a deficiency, that is more opposed to courage, and not insensibility, which is a deficiency, but self-indulgence,
(5)
which is an excess, that is more opposed to temperance. This happens from two reasons, one being drawn from the thing itself; for because one extreme is nearer and liker to the intermediate, we oppose not this but rather its contrary to the intermediate. e. g., since rashness is thought liker and nearer to courage, and cowardice more unlike,
(10)
we oppose rather the latter to courage; for things that are further from the intermediate are thought more contrary to it. This, then, is one
cause, drawn from the thing itself; another is drawn from ourselves; for the things to which we ourselves more naturally tend seem more contrary to the intermediate. For instance, we ourselves tend more naturally to pleasures,
(15)
and hence are more easily carried away towards self-indulgence than towards propriety. We describe as contrary to the mean, then, rather the directions in which we more often go to great lengths; and therefore self-indulgence, which is an excess, is the more contrary to temperance.

9
     That moral virtue is a mean, then, and in what sense it is so,
(20)
and that it is a mean between two vices, the one involving excess, the other deficiency, and that it is such because its character is to aim at what is intermediate in passions and in actions, has been sufficiently stated. Hence also it is no easy task to be good. For in everything it is no easy task to find the middle, e. g. to find the middle of a circle is not for every one but for him who knows; so,
(25)
too, any one can get angry—that is easy—or give or spend money; but to do this to the right person, to the right extent, at the right time, with the right motive, and in the right way,
that
is not for every one, nor is it easy; wherefore goodness is both rare and laudable and noble.

Hence he who aims at the intermediate must first depart from what is the more contrary to it,
(30)
as Calypso advises—

For of the extremes one is more erroneous, one less so; therefore, since to hit the mean is hard in the extreme, we must as a second best, as people say, take the least of the evils; and this will be done best in the way we describe.
(35)

But we must consider the things towards which we ourselves also are easily carried away; for some of us tend to one thing, some to another; and this will be recognizable from the pleasure and the pain we feel.
[1109b]
We must drag ourselves away to the contrary extreme; for we shall get into the intermediate state by drawing well away from error,
(5)
as people do in straightening sticks that are bent.

Now in everything the pleasant or pleasure is most to be guarded against; for we do not judge it impartially. We ought, then, to feel towards pleasure as the elders of the people felt towards Helen, and in all circumstances repeat their saying;
¹⁹
for if we dismiss pleasure
thus we are less likely to go astray.
(10)
It is by doing this, then, (to sum the matter up) that we shall best be able to hit the mean.

But this is no doubt difficult, and especially in individual cases; for it is not easy to determine both how and with whom and on what provocation and how long one should be angry; for we too sometimes praise those who fall short and call them good-tempered,
(15)
but sometimes we praise those who get angry and call them manly. The man, however, who deviates little from goodness is not blamed, whether he do so in the direction of the more or of the less, but only the man who deviates more widely; for
he
does not fail to be noticed.
(20)
But up to what point and to what extent a man must deviate before he becomes blameworthy it is not easy to determine by reasoning, any more than anything else that is perceived by the senses; such things depend on particular facts, and the decision rests with perception. So much, then, is plain, that the intermediate state is in all things to be praised,
(25)
but that we must incline sometimes towards the excess, sometimes towards the deficiency; for so shall we most easily hit the mean and what is right.

^1
a
31–
^b
25.

²
vi. 13.

³
1094
^b
11–27.

⁴
Laws
, 653
A
ff.,
Rep
. 401 E–402 A.

⁵
a 27–b 3.

⁶
Probably Speusippus is referred to.

⁷
1103
^a
31–
^b
25, 1104
^a
27–
^b
3.

⁸
1103
^a
18–
^b
2.

⁹
1104
^a
11–27.

¹⁰
A famous wrestler.

¹¹
iv. 1.

¹²
1122
^a
20–9,
^b
10–18.

¹³
ll. 17–19.

¹⁴
b 11–26, 1125
^b
14–18.

¹⁵
The reference may be to the whole treatment of the moral virtues in iii. 6–iv. 9, or to the discussion of shame in iv. 9 and an intended corresponding discussion of righteous indignation, or to the discussion of these two states in
Rhet
. ii. 6, 9, 10.

¹⁶
1129
^a
26–
^b
1, 1130
^a
14–
^b
5, 1131
^b
9–15, 1132
^a
24–30, 1133
^b
30–1134
^a
1.

¹⁷
Bk. vi.

¹⁸
Od
. xii. 219 f. (Mackail’s trans.). But it was Circe who gave the advice (xii. 108), and the actual quotation is from Odysseus’ orders to his steersman.

¹⁹
Il
. iii. 156–60.

1
      Since virtue is concerned with passions and actions,
(30)
and on voluntary passions and actions praise and blame are bestowed, on those that are involuntary pardon, and sometimes also pity, to distinguish the voluntary and the involuntary is presumably necessary for those who are studying the nature of virtue, and useful also for legislators with a view to the assigning both of honours and of punishments.

Those things,
(35)
then, are thought involuntary, which take place under compulsion or owing to ignorance; and that is compulsory of which the moving principle is outside, being a principle in which nothing is contributed by the person who is acting or is feeling the passion, e. g. if he were to be carried somewhere by a wind, or by men who had him in their power.
[1110a]

But with regard to the things that are done from fear of greater evils or for some noble object (e. g. if a tyrant were to order one to do something base,
(5)
having one’s parents and children in his power, and if one did the action they were to be saved, but otherwise would be put to death), it may be debated whether such actions are involuntary or voluntary. Something of the sort happens also with regard to the throwing of goods overboard in a storm; for in the abstract no one throws goods away voluntarily,
(10)
but on condition of its securing
the safety of himself and his crew any sensible man does so. Such actions, then, are mixed, but are more like voluntary actions; for they are worthy of choice at the time when they are done, and the end of an action is relative to the occasion. Both the terms, then, ‘voluntary’ and ‘involuntary’, must be used with reference to the moment of action. Now the man acts voluntarily; for the principle that moves the instrumental parts of the body in such actions is in him,
(15)
and the things of which the moving principle is in a man himself are in his power to do or not to do. Such actions, therefore, are voluntary, but in the abstract perhaps involuntary; for no one would choose any such act in itself.

For such actions men are sometimes even praised,
(20)
when they endure something base or painful in return for great and noble objects gained; in the opposite case they are blamed, since to endure the greatest indignities for no noble end or for a trifling end is the mark of an inferior person. On some actions praise indeed is not bestowed, but pardon is, when one does what he ought not under pressure which overstrains human nature and which no one could withstand.
(25)
But some acts, perhaps, we cannot be forced to do, but ought rather to face death after the most fearful sufferings; for the things that ‘forced’ Euripides’ Alcmaeon to slay his mother seem absurd. It is difficult sometimes to determine what should be chosen at what cost, and what should be endured in return for what gain, and yet more difficult to abide by our decisions; for as a rule what is expected is painful,
(30)
and what we are forced to do is base, whence praise and blame are bestowed on those who have been compelled or have not.

What sort of acts, then, should be called compulsory? We answer that without qualification actions are so when the cause is in the external circumstances and the agent contributes nothing.
[1110b]
But the things that in themselves are involuntary, but now and in return for these gains are worthy of choice, and whose moving principle is in the agent, are in themselves involuntary, but now and in return for these gains voluntary.
(5)
They are more like voluntary acts; for actions are in the class of particulars, and the particular acts here are voluntary. What sort of things are to be chosen, and in return for what, it is not easy to state; for there are many differences in the particular cases.

But if some one were to say that pleasant and noble objects have a compelling power, forcing us from without, all acts would be for him compulsory; for it is for these objects that all men do everything they do.
(10)
And those who act under compulsion and unwillingly
act with pain, but those who do acts for their pleasantness and nobility do them with pleasure; it is absurd to make external circumstances responsible, and not oneself, as being easily caught by such attractions, and to make oneself responsible for noble acts but the pleasant objects responsible for base acts.
(15)
The compulsory, then, seems to be that whose moving principle is outside, the person compelled contributing nothing.

Everything that is done by reason of ignorance is
not
voluntary; it is only what produces pain and repentance that is
in
voluntary. for the man who has done something owing to ignorance,
(20)
and feels not the least vexation at his action, has not acted voluntarily, since he did not know what he was doing, nor yet involuntarily, since he is not pained. Of people, then, who act by reason of ignorance he who repents is thought an involuntary agent, and the man who does not repent may, since he is different, be called a not voluntary agent; for, since he differs from the other, it is better that he should have a name of his own.

Acting by reason of ignorance seems also to be different from acting
in
ignorance; for the man who is drunk or in a rage is thought to act as a result not of ignorance but of one of the causes mentioned,
(25)
yet not knowingly but in ignorance.

Now every wicked man is ignorant of what he ought to do and what he ought to abstain from, and it is by reason of error of this kind that men become unjust and in general bad; but the term ‘involuntary’ tends to be used not if a man is ignorant of what is to his advantage—for it is not mistaken purpose that causes involuntary action (it leads rather to wickedness),
(30)
nor ignorance of the universal (for
that
men are
blamed
), but ignorance of particulars, i. e. of the circumstances of the action and the objects with which it is concerned.
[1111a]
For it is on these that both pity and pardon depend, since the person who is ignorant of any of these acts involuntarily.

Perhaps it is just as well, therefore, to determine their nature and number. A man may be ignorant, then, of who he is, what he is doing, what or whom he is acting on,
(5)
and sometimes also what (e. g. what instrument) he is doing it with, and to what end (e. g. he may think his act will conduce to some one’s safety), and how he is doing it (e. g. whether gently or violently). Now of all of these no one could be ignorant unless he were mad, and evidently also he could not be ignorant of the agent; for how could he not know himself? But of what he is doing a man might be ignorant, as for instance people say ‘it slipped out of their mouths as they were speaking’,
(10)
or ‘they did not know it was a secret’, as Aeschylus said of the mysteries, or a
man might say he ‘let it go off when he merely wanted to show its working’, as the man did with the catapult. Again, one might think one’s son was an enemy, as Merope did, or that a pointed spear had a button on it, or that a stone was pumice-stone; or one might give a man a draught to save him, and really kill him; or one might want to touch a man, as people do in sparring, and really wound him. The ignorance may relate,
(15)
then, to any of these things, i. e. of the circumstances of the action, and the man who was ignorant of any of these is thought to have acted involuntarily, and especially if he was ignorant on the most important points; and these are thought to be the circumstances of the action and its end. Further, the doing of an act that is called involuntary in virtue of ignorance of this sort must be painful and involve repentance.
(20)

Since that which is done under compulsion or by reason of ignorance is involuntary, the voluntary would seem to be that of which the moving principle is in the agent himself, he being aware of the particular circumstances of the action. Presumably acts done by reason of anger or appetite are not rightly called involuntary.
¹
For in the first place,
(25)
on that showing none of the other animals will act voluntarily, nor will children; and secondly, is it meant that we do not do voluntarily
any
of the acts that are due to appetite or anger, or that we do the noble acts voluntarily and the base acts involuntarily? Is not this absurd, when one and the same thing is the cause? But it would surely be odd to describe as involuntary the things one ought to desire; and we ought both to be angry at certain things and to have an appetite for certain things,
(30)
e. g. for health and for learning. Also what is involuntary is thought to be painful, but what is in accordance with appetite is thought to be pleasant. Again, what is the difference in respect of involuntariness between errors committed upon calculation and those committed in anger? Both are to be avoided, but the irrational passions are thought not less human than reason is, and therefore also the actions which proceed from anger or appetite are the man’s actions.
[1111b]
It would be odd, then, to treat them as involuntary.