Nicomachean Ethics by Aristotle (little readers .TXT) 📕

If, then, the case of courage is analogous, death and wounds will be painful to the courageous man and against his will, but he endures them because it is noble to do so or base not to do so.

And the more he is endowed with every virtue, and the happier he is, the more grievous will death be to him; for life is more worth living to a man of his sort than to anyone else, and he deprives himself knowingly of the very best things; and it is painful to do that. But he is no less courageous because he feels this pain; nay, we may say he is even more courageous, because in spite of it he chooses noble conduct in battle in preference to those good things.

Thus we see that the rule that the exercise of a virtue is pleasant64 does not apply to all the virtues, except in so far as the end is attained.

Still there is, perhaps, no reason why men of this character should not be less efficient as soldiers than those who are not so courageous, but have nothing good to lose; for such men are reckless of risk, and will sell their lives for a small price.

Here let us close our account of courage; it will not be hard to gather an outline of its nature from what we have said.

After courage, let us speak of temperance, for these two seem to be the virtues of the irrational parts of our nature.

We have already said that temperance is moderation or observance of the mean with regard to pleasures (for it is not concerned with pains so much, nor in the same manner); profligacy also manifests itself in the same field.

Let us now determine what kind of pleasures these are.

First, let us accept as established the distinction between the pleasures of the body and the pleasures of the soul, such as the pleasures of gratified ambition or love of learning.

When he who loves honour or learning is delighted by that which he loves, it is not his body that is affected, but his mind. But men are not called either temperate or profligate for their behaviour with regard to these pleasures; nor for their behaviour with regard to any other pleasures that are not of the body. For instance, those who are fond of gossip and of telling stories, and spend their days in trifles, are called babblers, but not profligate; nor do we apply this term to those who are pained beyond measure at the loss of money or friends.

Temperance, then, will be concerned with the pleasures of the body, but not with all of these even: for those who delight in the use of their eyesight, in colours and forms and painting, are not called either temperate or profligate; and yet it would seem that it is possible to take delight in these things too as one ought, and also more or less than one ought.

And so with the sense of hearing: a man is never called profligate for taking an excessive delight in music or in acting, nor temperate for taking a proper delight in them.

Nor are these terms applied to those who delight (unless it be accidentally) in smells. We do not say that those who delight in the smell of fruit or roses or incense are profligate, but rather those who delight in the smell of unguents and savoury dishes; for the profligate delights in these smells because they remind him of the things that he lusts after.

You may, indeed, see other people taking delight in the smell of food when they are hungry; but only a profligate takes delight in such smells [constantly], as he alone is [constantly] lusting after such things.

The lower animals, moreover, do not get pleasure through these senses, except accidentally. It is not the scent of a hare that delights a dog, but the eating of it; only the announcement comes through his sense of smell. The lion rejoices not in the lowing of the ox, but in the devouring of him; but as the lowing announces that the ox is near, the lion appears to delight in the sound itself. So also, it is not seeing a stag or a wild goat that pleases him, but the anticipation of a meal.

Temperance and profligacy, then, have to do with those kinds of pleasure which are common to the lower animals, for which reason they seem to be slavish and brutal; I mean the pleasures of touch and taste.

Taste, however, seems to play but a small part here, or perhaps no part at all. For it is the function of taste to distinguish flavours, as is done by wine-tasters and by those who season dishes; but it is by no means this discrimination of objects that gives delight (to profligates, at any rate), but the actual enjoyment of them, the medium of which is always the sense of touch, alike in the pleasures of eating, of drinking, and of sexual intercourse.

And hence a certain gourmand wished that his throat were longer than a crane’s, thereby implying that his pleasure was derived from the sense of touch.

That sense, then, with which profligacy is concerned is of all senses the commonest or most widespread; and so profligacy would seem to be deservedly of all vices the most censured, inasmuch as it attaches not to our human, but to our animal nature.

To set one’s delight in things of this kind, then, and to love them more than all things, is brutish.

And further, the more manly sort even of the pleasures of touch are excluded from the sphere of profligacy, such as the pleasures which the gymnast finds in rubbing and the warm bath; for the profligate does not cultivate the sense of touch over his whole body, but in certain parts only.

Now, of our desires or appetites some