Page:The ethics of Aristotle.djvu/202

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Imperfection of Self-Control and Self-Control, after all, are above the average state of men; because he of the latter character is more true to his Reason, and the former less so, than is in the power of most men.

Again, of the two forms of Imperfect Self-Control that is more easily cured which they have who are constitutionally of strong passions, than that of those who form resolutions and break them; and they that are so through habituation than they that are so naturally; since of course custom is easier to change than nature, because the very resemblance of custom to nature is what constitutes the difficulty of changing it; as Evenus says,

"Practice, I say, my friend, doth long endure, And at the last is even very nature."

We have now said then what Self-Control is, what Imperfection of Self-Control, what Endurance, and what Softness, and how these states are mutually related.


[Sidenote: II52b] To consider the subject of Pleasure and Pain falls within the province of the Social-Science Philosopher, since he it is who has to fix the Master-End which is to guide us in dominating any object absolutely evil or good.

But we may say more: an inquiry into their nature is absolutely necessary. First, because we maintained that Moral Virtue and Moral Vice are both concerned with Pains and Pleasures: next, because the greater part of mankind assert that Happiness must include Pleasure (which by the way accounts for the word they use, makarioz; chaireiu being the root of that word).

Now some hold that no one Pleasure is good, either in itself or as a matter of result, because Good and Pleasure are not identical. Others that some Pleasures are good but the greater number bad. There is yet a third view; granting that every Pleasure is good, still the Chief Good cannot possibly be Pleasure.

In support of the first opinion (that Pleasure is utterly not-good) it is urged that:

I. Every Pleasure is a sensible process towards a complete