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[1231b]
[1]
and the deficiency
will either be nameless or will be denoted by the terms
mentioned.1
We shall have to define the class of pleasures concerned more exactly
in our discussion of Self-control and Lack of Control later
on.And also the nature of Gentleness and
Harshness must be ascertained in the same way. For we see that the
term 'gentle' is concerned with the pain that arises from
passion—a man is gentle by being disposed in a certain way
towards that pain. And in our diagram2 we opposed to the irascible and harsh and fierce
man (for all such traits belong to the same disposition) the slavish
and spiritless3 man; for these are perhaps the most usual words to
denote those whose passion is not aroused even at all the things at
which it ought to be, but who undergo insulting treatment readily and
meet slights with humility; since as opposed to feeling the pain that
we call passion quickly, extremely or for a long time there is feeling
it slowly, slightly, or for a short time. And since, as we said in the other cases, so
here also there is excess and deficiency (for the harsh man is the
sort of man that feels this emotion too quickly, too long, at the
wrong time, with the wrong kind of people, and with many
people,
[20]
while the
slavish man is the opposite), it is clear that there is also some body
who is at the middle point in the inequality.4
Since, therefore, both those states of character are wrong, it is
clear that the state midway between them is right, for it is neither
too hasty nor too slow-tempered, nor does it get angry with the people
with whom it ought not nor fail to get angry with those with whom it
ought. So that since the best state of character in regard to those
feelings is gentleness, Gentleness also would be a middle state, and
the gentle man would be midway between the harsh man and the slavish
man.Greatness of Spirit and Magnificence and
Liberality are also middle states. Liberality is the mean in regard to
the acquisition and expenditure of wealth. The man who is more pleased
than he ought to be by all acquisition and more pained than he ought
to be by all expenditure is mean, he that feels both feelings less
than he ought is prodigal, and he that feels both as he ought is
liberal (what I mean by 'as he ought,' both in this and in the other
cases, is 'as right principle directs'). And since the two former characters consist in
excess and deficiency, and where there are extremes there is also a
mean, and that mean is best, there being a single best for each kind
of action, a single thing, it necessarily follows that liberality is a
middle state between prodigality and meanness as regards getting and
parting with wealth. But
the terms 'wealth' and 'art of wealth' we use in two senses, since one
way of using an article of property,
1 Perhaps in a sentence lost at Aristot. Eud. Eth. 1230b 15.
2 See Aristot. Eud. Eth. 1220b 38, Aristot. Eud. Eth. 1221b 12-15.
3 The Mss. give 'slavish and senseless.'
4 i.e. half-way between excess and defect.
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