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In fact the unrestrained man resembles a state which passes all the proper enactments, and has good laws, but which never keeps its laws: the condition of things satirized by Anaxandrides— “ The state, that recks not of the laws, would fain . .

” [4]

whereas the bad man is like a state which keeps its laws but whose laws are bad.

Both Self-restraint and Unrestraint are a matter of extremes as compared with the character of the mass of mankind; the restrained man shows more and the unrestrained man less steadfastness than most men are capable of.

Reformation is more possible with that type of Unrestraint which is displayed by persons of an excitable temperament than it is with those who deliberate as to what they ought to do, but do not keep to the resolution they form. And those who have become unrestrained through habit are more easily cured than those who are unrestrained by nature, since habit is easier to change than nature; for even habit is hard to change, precisely because it is a sort of nature, as Evenus says: “ Mark me, my friend, 'tis1 long-continued training,
And training in the end becomes men's nature.

” [5]

We have now discussed the nature of Self-restraint and Unrestraint, and of Endurance and Softness, and have shown how these dispositions are related to one another.

1 i.e., ‘habit is’ : the subject of ἔμεναι seems to have been ἔθος in the preceding verse.

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