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The second rule is to notice what are the errors to which we are ourselves most prone (as different men are inclined by nature to different faults)—and we shall discover what these are by observing the pleasure or pain that we experience—; [5] then we must drag ourselves away in the opposite direction, for by steering wide of our besetting error we shall make a middle course. This is the method adopted by carpenters to straighten warped timber [6]

Thirdly, we must in everything be most of all on our guard against what is pleasant and against pleasure; for when pleasure is on her trial we are not impartial judges. The right course is therefore to feel towards pleasure as the elders of the people felt towards Helen,1 and to apply2 their words to her on every occasion; for if we roundly bid her be gone, we shall be less likely to err. [7]

These then, to sum up the matter, are the precautions that will best enable us to hit the mean. But no doubt it is a difficult thing to do, and especially in particular cases: for instance, it is not easy to define in what manner and with what people and on what sort of grounds and how long one ought to be angry; and in fact we sometimes praise men who err on the side of defect in this matter and call them gentle, sometimes those who are quick to a anger and style them manly. [8] However, we do not blame one who diverges a little from the right course, whether on the side of the too much or of the too little,

1 Hom. Il. 3.156-160.

2 Or ‘repeat’.

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