is the medium course of action to which every one should strive to adhere, always weighing his conduct carefully, so that he may attain the proper mean.
Know, moreover, that these moral excellences or defects cannot be acquired, or implanted in the soul, except by means of the frequent repetition of acts resulting from these qualities, which, practised during a long period of time, accustoms us to them.[1] If these acts performed are good ones, then we shall have gained a virtue; but if they are bad, we shall have acquired a vice. Since, however, no man is born with an innate virtue or vice, as we shall explain in Chapter VIII, and, as every one's conduct from childhood up is undoubtedly influenced by the manner of living of his relatives and countrymen,[2] his conduct may be in accord with the rules of moderation; but, then again, it is possible that his acts may incline towards either extreme, as we have demonstrated, in which case, his soul becomes diseased.[3] In such a contingency, it is proper for him to resort to a cure, exactly as he would were his body suffering from an illness. So, just as when the equilibrium of the physical health is disturbed,[4] and we note which way it is tending in order to force it to go in exactly the opposite direction until it shall return to its proper condition, and, just as when the proper adjustment is reached, we cease this operation, and have recourse to that which will maintain the proper balance, in exactly the same way must we adjust the moral equilibrium.[5]
- ↑ Cf. Yoma, 86 b; Sotah, 22a, "As soon as a man has committed a sin and repeated it, it becomes to him a permitted act".
- ↑ Cf. H. Deot, "VI, 1, "The natural disposition of the human mind occasions man to be influenced in his opinions and actions by those with whom he associates, and his conduct to be dependent on that of his friends and countrymen".
- ↑ On the acquisition of virtues and vices, see Eth. Nic., II, 1—3; and H. Deot, I, 2, 7. See below c. VIII, p. 85ff.
- ↑ Cf. Eth. Nic., II, 2, "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".
- ↑ Cf. H. Deot, II, 2. The same thought is expressed by Aristotle in Eth. Nic., II, 9. If we find ourselves at one of the faulty extremes, we
