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their appetites, and generally their passions and the irrational part of their souls. But most men are of this kind. Accordingly the use of the term ‘lover of self’ as a reproach has arisen from the fact that self-love of the ordinary kind is bad. Hence self-love is rightly censured in those who are lovers of self in this sense.  And that it is those who take too large a share of things of this sort whom most people usually mean when they speak of lovers of self, is clear enough. For if a man were always bent on outdoing everybody else in acting justly or temperately or in displaying any other of the virtues, and in general were always trying to secure for himself moral nobility, no one will charge him with love of self nor find any fault with him.  Yet as a matter of fact such a man might be held to be a lover of self in an exceptional degree. At all events he takes for himself the things that are noblest and most truly good. Also it is the most dominant part of himself that he indulges and obeys in everything. But （a） as in the state it is the sovereign that is held in the fullest sense to be the state, and in any other composite whole it is the dominant part that is deemed especially to be that whole, so it is with man. He therefore who loves and indulges the dominant part of himself is a lover of self in the fullest degree. Again （b） , the terms ‘self-restrained’ and ‘unrestrained’ denote being restrained or not by one's intellect, and thus imply that the intellect is the man himself.