Written 350 B.C.E
Translated by W. D. Ross
Let us now make a fresh beginning and point out that of moral states to be avoided there are three kinds-vice, incontinence, brutishness. The contraries of two of these are evident,-one we call virtue, the other continence; to brutishness it would be most fitting to oppose superhuman virtue, a heroic and divine kind of virtue, as Homer has represented Priam saying of Hector that he was very good,
For he seemed not, he,
The child of a mortal man, but as one that of God’s seed came.
Therefore if, as they say, men become gods by excess of virtue, of this kind must evidently be the state opposed to the brutish state; for as a brute has no vice or virtue, so neither has a god; his state is higher than virtue, and that of a brute is a different kind of state from vice.
Now, since it is rarely that a godlike man is found-to use the epithet of the Spartans, who when they admire any one highly call him a ‘godlike man’-so too the brutish type is rarely found among men; it is found chiefly among barbarians, but some brutish qualities are also produced by disease or deformity; and we also call by this evil name those men who go beyond all ordinary standards by reason of vice. Of this kind of disposition, however, we must later make some mention, while we have discussed vice before we must now discuss incontinence and softness (or effeminacy), and continence and endurance; for we must treat each of the two neither as identical with virtue or wickedness, nor as a different genus. We must, as in all other cases, set the observed facts before us and, after first discussing the difficulties, go on to prove, if possible, the truth of all the common opinions about these affections of the mind, or, failing this, of the greater number and the most authoritative; for if we both refute the objections and leave the common opinions undisturbed, we shall have proved the case sufficiently.
Now (1) both continence and endurance are thought to be included among things good and praiseworthy, and both incontinence and soft, ness among things bad and blameworthy; and the same man is thought to be continent and ready to abide by the result of his calculations, or incontinent and ready to abandon them. And (2) the incontinent man, knowing that what he does is bad, does it as a result of passion, while the continent man, knowing that his appetites are bad, refuses on account of his rational principle to follow them (3) The temperate man all men call continent and disposed to endurance, while the continent man some maintain to be always temperate but others do not; and some call the self-indulgent man incontinent and the incontinent man selfindulgent indiscriminately, while others distinguish them. (4) The man of practical wisdom, they sometimes say, cannot be incontinent, while sometimes they say that some who are practically wise and clever are incontinent. Again (5) men are said to be incontinent even with respect to anger, honour, and gain.-These, then, are the things that are said.
Nicomachean Ethics Book VII