[
7]
Bestiality
1 is less <evil>
than vice, though more horrible: for <in a bestial man as in an animal> the
highest part <i.e. the intellect> is not corrupted, as it is in a man
<who is wicked in a human way>, but entirely lacking. So that it is like
comparing an inanimate with an animate thing, and asking which is the more evil; for the
badness of a thing which has no originating principle—and intelligence is such a
principle—is always less capable of mischief.
2 (It is therefore like comparing Injustice
with an unjust man: one is worse in one way and the other in another). For a bad
man can do ten thousand times more harm than an animal <or a bestial
man>.
7.
(iii) But in relation to the pleasures and pains of touch and taste,
and the corresponding desires and acts of avoidance, which have already
3 been defined as the sphere in which
Profligacy and Temperance are displayed, it is possible on the one hand to have such a
disposition as to succumb even to those temptations to which most men are superior, or on
the other hand to conquer even those to which most men succumb. These two dispositions,
when manifested in relation to pleasure, constitute Unrestraint and Restraint
respectively; when in relation to pain, Softness and Endurance. The disposition of the
great majority of men lies between the two, though they incline rather to the worse
extremes.
[
2]
And inasmuch as some pleasures are necessary and others not, and the former are only
necessary within certain limits, excessive indulgence in them not being necessary, nor yet
deficient indulgence
4 either, and inasmuch as the same holds good also of desires and of
pains, one who pursues excessive pleasures, or pursues things
5
to excess and from choice, for their own sakes and
not for the sake of some ulterior consequence, is a profligate; for a man of this
character is certain to feel no regret for his excesses afterwards, and this being so, he
is incurable,
6 since there is no cure for one who does not regret his error. The man
deficient in the enjoyment of pleasures is the opposite of the profligate; and the middle
character is the temperate man. And similarly, he who avoids bodily pains not because his
will is overpowered but of deliberate choice, is also profligate.
[
3]
(Those on the other hand who yield not from choice, are
prompted either by the pleasure of indulgence, or by the impulse to avoid the pain of
unsatisfied desire. Hence there is a difference between deliberate and non-deliberate
indulgence. Everyone would think a man worse if he did something disgraceful when he felt
only a slight desire, or none at all, than if he acted from a strong desire, or if he
struck another in cold blood than if he did so in anger; for what would he have done had
his passions been aroused? Hence the profligate man is worse than the
unrestrained.)
Of the dispositions described above, the deliberate avoidance of pain is rather a
kind
7 of Softness; the deliberate pursuit of
pleasure is Profligacy in the strict sense.
[
4]
Self-restraint is the opposite of Unrestraint, Endurance of Softness; for Endurance means
only successful resistance, whereas Restraint implies mastery, which is a different
matter: victory is more glorious than the mere avoidance of defeat. Hence self-restraint
is a more valuable quality than Endurance.