mark of a man of this character is aptitude to act, as distinguished from mere knowledge of what is right; because he is a man conversant with particular details, and possessed of all the other virtues.
Again, if the having strong and bad lusts is necessary to the idea of the man of Self-Control, this character cannot be identical with the man of Perfected Self-Mastery, because the having strong desires or bad ones does not enter into the idea of this latter character: and yet the man of Self-Control must have such: for suppose them good; then the moral state which should hinder a man from following their suggestions must be bad, and so Self-Control would not be in all cases good: suppose them on the other hand to be weak and not wrong, it would be nothing grand; nor anything great, supposing them to be wrong and weak.
Again, if Self-Control makes a man apt to abide by all opinions without exception, it may be bad, as suppose the case of a false opinion: and if Imperfect Self-Control makes a man apt to depart from all without exception, we shall have cases where it will be good; take that of Neoptolemus in the Philoctetes of Sophocles, for instance: he is to be praised for not abiding by what he was persuaded to by Ulysses, because he was pained at being guilty of falsehood.
Or again, false sophistical reasoning presents a difficulty: for because men wish to prove paradoxes that they may be counted clever when they succeed, the reasoning that has been used becomes a difficulty: for the intellect is fettered; a man being unwilling to abide by the conclusion because it does not please his judgment, but unable to advance because he cannot disentangle the web of sophistical reasoning.
Or again, it is conceivable on this supposition that folly joined with Imperfect Self-Control may turn out, in a given case, goodness: for by reason of his imperfection of self-control a man acts in a way which contradicts his notions; now his notion is that what is really good is bad and ought