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1234a]
[1]
he that
exaggerates his merits is a charlatan, he that speaks of himself as he
is is truthful and in Homer's phrase 'sagacious'; and in general the
one is a lover of truth and the others lovers of falsehood.Wittiness
1 also
is a middle state, and the witty man is midway between the boorish or
stiff man and the buffoon. For just as in the matter of food the
squeamish man differs from the omnivorous in that the former takes
nothing or little, and that reluctantly, and the latter accepts
everything readily, so the boor stands in relation to the vulgar man
or buffoon—the former takes no joke except with difficulty,
the latter accepts everything easily and with pleasure. Neither course
is right: one should allow some things and not others, and on
principle,—that constitutes the witty man. The proof of the formula is
the same as in the other cases: wittiness of this kind (not the
quality
2 to which
we apply the term in a transferred sense) is a very becoming sort of
character, and also a middle state is praiseworthy, whereas extremes
are blameworthy. But as there are two kinds of wit (one consisting in
liking a joke, even one that tells against oneself if it is funny, for
instance a jeer, the other in the ability to produce things of this
sort), these kinds of wit differ from one another, but both are middle
states;
[20]
for a man who can produce
jokes of a sort that will give pleasure to a person of good judgement
even though the laugh is against himself will be midway between the
vulgar man and the frigid. This is a better definition than that the
thing said must not be painful to the victim whatever sort of man he
may be—rather, it must give pleasure to the man in the
middle position, since his judgement is good.
All these middle states, though praiseworthy, are not virtues, nor
are the opposite states vices, for they do not involve purposive
choice; they are all in the classification of the emotions, for each
of them is an emotion.
But because they are natural they contribute to the natural virtues;
for, as will be said in what follows,
3 each virtue exists
both naturally and otherwise, that is, in conjunction with thought.
Therefore envy
contributes to injustice (for the actions that spring from it affect
another person), and righteous indignation to justice, and modesty to
temperance (owing to which people even define temperance as a species
of emotion), and the sincere and false are respectively wise and
foolish.
4And the mean is more
opposed to the extremes than the extremes are to one another,