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‘And their fits of passion (θυμός, as before, the passionate, angry impulses; one of the three ὀρέξεις, with ἐπιθυμία and βούλησις) are sharp, but feeble, (neither strong nor lasting,) and of their appetites, some have failed altogether, others become enfeebled, so that they are not prone either to the feeling of desire or to act under its impulses, but only according to the dictates of self-interest. Accordingly men at this time of life are thought to have the disposition to temperance, or self-control, besides (sc. the preceding); not only because their appetites are relaxed (slackened, ἀνίεσθαι contrasted with ἐπιτείνεσθαι, met. from stringing the lyre, note on I 4. 12), ‘but also because they are slaves to their own interest’. σωφροσύνη being the acquired and fixed habit, or virtue, of self-control, σώφρων the possessor of the virtue, and σωφρονικοί those who are inclined or have a tendency to it; those men, whose desires and passions are so feeble as to require no control, gain credit in the eyes of the world for the disposition to (termination -ικός) the virtue itself.

σωφρονικοί recurs in Eth. N. VI 13, 1144 b 5, and is found in Xenophon and Plato, and the adverb in Aristophanes.

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