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we may the better see that in all things the mean is praise-worthy,
and the extremes neither praiseworthy nor right, but worthy of blame.
Now most of these states also have no names, but we must try, as in
the other cases, to invent names ourselves so that we may be clear
and easy to follow. With regard to truth, then, the intermediate is
a truthful sort of person and the mean may be called truthfulness,
while the pretence which exaggerates is boastfulness and the person
characterized by it a boaster, and that which understates is mock
modesty and the person characterized by it mock-modest. With regard
to pleasantness in the giving of amusement the intermediate person
is ready-witted and the disposition ready wit, the excess is buffoonery
and the person characterized by it a buffoon, while the man who falls
short is a sort of boor and his state is boorishness. With regard
to the remaining kind of pleasantness, that which is exhibited in
life in general, the man who is pleasant in the right way is friendly
and the mean is friendliness, while the man who exceeds is an obsequious
person if he has no end in view, a flatterer if he is aiming at his
own advantage, and the man who falls short and is unpleasant in all
circumstances is a quarrelsome and surly sort of person.
There are also means in the passions and concerned with the passions;
since shame is not a virtue, and yet praise is extended to the modest
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NICOMACHEAN ETHICS 24
man. For even in these matters one man is said to be intermediate,
and another to exceed, as for instance the bashful man who is ashamed
of everything; while he who falls short or is not ashamed of anything
at all is shameless, and the intermediate person is modest. Righteous
indignation is a mean between envy and spite, and these states are
concerned with the pain and pleasure that are felt at the fortunes
of our neighbours; the man who is characterized by righteous indignation
is pained at undeserved good fortune, the envious man, going beyond
him, is pained at all good fortune, and the spiteful man falls so
far short of being pained that he even rejoices. But these states
there will be an opportunity of describing elsewhere; with regard
to justice, since it has not one simple meaning, we shall, after
describing
the other states, distinguish its two kinds and say how each of them
is a mean; and similarly we shall treat also of the rational virtues.
8
There are three kinds of disposition, then, two of them vices, involving
excess and deficiency respectively, and one a virtue, viz. the mean,
and all are in a sense opposed to all; for the extreme states are
contrary both to the intermediate state and to each other, and the
intermediate to the extremes; as the equal is greater relatively to
the less, less relatively to the greater, so the middle states are
excessive relatively to the deficiencies, deficient relatively to
the excesses, both in passions and in actions. For the brave man appears
rash relatively to the coward, and cowardly relatively to the rash
man; and similarly the temperate man appears self-indulgent relatively
to the insensible man, insensible relatively to the self-indulgent,
and the liberal man prodigal relatively to the mean man, mean relatively
to the prodigal. Hence also the people at the extremes push the
intermediate
man each over to the other, and the brave man is called rash by the
coward, cowardly by the rash man, and correspondingly in the other
cases.
These states being thus opposed to one another, the greatest contrariety
is that of the extremes to each other, rather than to the intermediate;
for these are further from each other than from the intermediate,
as the great is further from the small and the small from the great
than both are from the equal. Again, to the intermediate some extremes
show a certain likeness, as that of rashness to courage and that of
prodigality to liberality; but the extremes show the greatest unlikeness
to each other; now contraries are defined as the things that are
furthest
from each other, so that things that are further apart are more
contrary.
To the mean in some cases the deficiency, in some the excess is more
opposed; e.g. it is not rashness, which is an excess, but cowardice,
which is a deficiency, that is more opposed to courage, and not
insensibility,
which is a deficiency, but self-indulgence, which is an excess, that
is more opposed to temperance. This happens from two reasons, one
being drawn from the thing itself; for because one extreme is nearer
and liker to the intermediate, we oppose not this but rather its
contrary
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NICOMACHEAN ETHICS 25
to the intermediate. E.g. since rashness is thought liker and nearer
to courage, and cowardice more unlike, we oppose rather the latter
to courage; for things that are further from the intermediate are
thought more contrary to it. This, then, is one cause, drawn from
the thing itself; another is drawn from ourselves; for the things
to which we ourselves more naturally tend seem more contrary to the
intermediate. For instance, we ourselves tend more naturally to
pleasures,
and hence are more easily carried away towards self-indulgence than
towards propriety. We describe as contrary to the mean, then, rather
the directions in which we more often go to great lengths; and therefore
self-indulgence, which is an excess, is the more contrary to temperance.
9
That moral virtue is a mean, then, and in what sense it is so, and
that it is a mean between two vices, the one involving excess, the
other deficiency, and that it is such because its character is to
aim at what is intermediate in passions and in actions, has been
sufficiently
stated. Hence also it is no easy task to be good. For in everything
it is no easy task to find the middle, e.g. to find the middle of
a circle is not for every one but for him who knows; so, too, any
one can get angry- that is easy- or give or spend money; but to do
this to the right person, to the right extent, at the right time,
with the right motive, and in the right way, that is not for every
one, nor is it easy; wherefore goodness is both rare and laudable
and noble.
Hence he who aims at the intermediate must first depart from what
is the more contrary to it, as Calypso advises-
Hold the ship out beyond that surf and spray.
For of the extremes one is more erroneous, one less so; therefore,
since to hit the mean is hard in the extreme, we must as a second
best, as people say, take the least of the evils; and this will be
done best in the way we describe. But we must consider the things
towards which we ourselves also are easily carried away; for some
of us tend to one thing, some to another; and this will be recognizable
from the pleasure and the pain we feel. We must drag ourselves away
to the contrary extreme; for we shall get into the intermediate state
by drawing well away from error, as people do in straightening sticks
that are bent.
Now in everything the pleasant or pleasure is most to be guarded [ Pobierz całość w formacie PDF ]