Similarly is it also with respect to the occasions
of lust and anger: for some men come to be perfected
in self-mastery and mild, others destitute of all
self-control and passionate; the one class by behaving
in one way under them, the other by behaving in another.
Or, in one word, the habits are produced from the
acts of working like to them: and so what we
have to do is to give a certain character to these
particular acts, because the habits formed correspond
to the differences of these.
So then, whether we are accustomed this way or that
straight from childhood, makes not a small but an
important difference, or rather I would say it makes
all the difference.
Since then the object of the present treatise is not
mere speculation, as it is of some others (for we
are inquiring not merely that we may know what virtue
is but that we may become virtuous, else it would have
been useless), we must consider as to the particular
actions how we are to do them, because, as we have
just said, the quality of the habits that shall be
formed depends on these.
Now, that we are to act in accordance with Right Reason
is a general maxim, and may for the present be taken
for granted: we will speak of it hereafter, and
say both what Right Reason is, and what are its relations
to the other virtues.
[Sidenote: 1104a]
But let this point be first thoroughly understood
between us, that all which can be said on moral action
must be said in outline, as it were, and not exactly:
for as we remarked at the commencement, such reasoning
only must be required as the nature of the subject-matter
admits of, and matters of moral action and expediency
have no fixedness any more than matters of health.
And if the subject in its general maxims is such,
still less in its application to particular cases is
exactness attainable: because these fall not
under any art or system of rules, but it must be left
in each instance to the individual agents to look to
the exigencies of the particular case, as it is in
the art of healing, or that of navigating a ship.
Still, though the present subject is confessedly such,
we must try and do what we can for it.
First then this must be noted, that it is the nature
of such things to be spoiled by defect and excess;
as we see in the case of health and strength (since
for the illustration of things which cannot be seen
we must use those that can), for excessive training
impairs the strength as well as deficient: meat
and drink, in like manner, in too great or too small
quantities, impair the health: while in due proportion
they cause, increase, and preserve it.
Thus it is therefore with the habits of perfected
Self-Mastery and Courage and the rest of the Virtues:
for the man who flies from and fears all things, and
never stands up against anything, comes to be a coward;
and he who fears nothing, but goes at everything, comes
to be rash. In like manner too, he that tastes
of every pleasure and abstains from none comes to
lose all self-control; while he who avoids all, as
do the dull and clownish, comes as it were to lose
his faculties of perception: that is to say,
the habits of perfected Self-Mastery and Courage are
spoiled by the excess and defect, but by the mean state
are preserved.
