第57章
Plainly, then, the incontinence concerned with appetite is more disgraceful than that concerned with anger, and continence and incontinence are concerned with bodily appetites and pleasures; but we must grasp the differences among the latter themselves. For, as has been said at the beginning, some are human and natural both in kind and in magnitude, others are brutish, and others are due to organic injuries and diseases. Only with the first of these are temperance and self-indulgence concerned; this is why we call the lower animals neither temperate nor self-indulgent except by a metaphor, and only if some one race of animals exceeds another as a whole in wantonness, destructiveness, and omnivorous greed; these have no power of choice or calculation, but they are departures from the natural norm, as, among men, madmen are. Now brutishness is a less evil than vice, though more alarming; for it is not that the better part has been perverted, as in man,-they have no better part. Thus it is like comparing a lifeless thing with a living in respect of badness; for the badness of that which has no originative source of movement is always less hurtful, and reason is an originative source. Thus it is like comparing injustice in the abstract with an unjust man. Each is in some sense worse; for a bad man will do ten thousand times as much evil as a brute.
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With regard to the pleasures and pains and appetites and aversions arising through touch and taste, to which both self-indulgence and temperance were formerly narrowed down, it possible to be in such a state as to be defeated even by those of them which most people master, or to master even those by which most people are defeated;among these possibilities, those relating to pleasures are incontinence and continence, those relating to pains softness and endurance. The state of most people is intermediate, even if they lean more towards the worse states.
Now, since some pleasures are necessary while others are not, and are necessary up to a point while the excesses of them are not, nor the deficiencies, and this is equally true of appetites and pains, the man who pursues the excesses of things pleasant, or pursues to excess necessary objects, and does so by choice, for their own sake and not at all for the sake of any result distinct from them, is self-indulgent; for such a man is of necessity unlikely to repent, and therefore incurable, since a man who cannot repent cannot be cured.
The man who is deficient in his pursuit of them is the opposite of self-indulgent; the man who is intermediate is temperate. Similarly, there is the man who avoids bodily pains not because he is defeated by them but by choice. (Of those who do not choose such acts, one kind of man is led to them as a result of the pleasure involved, another because he avoids the pain arising from the appetite, so that these types differ from one another. Now any one would think worse of a man with no appetite or with weak appetite were he to do something disgraceful, than if he did it under the influence of powerful appetite, and worse of him if he struck a blow not in anger than if he did it in anger; for what would he have done if he had been strongly affected? This is why the self-indulgent man is worse than the incontinent.) of the states named, then, the latter is rather a kind of softness; the former is self-indulgence. While to the incontinent man is opposed the continent, to the soft is opposed the man of endurance; for endurance consists in resisting, while continence consists in conquering, and resisting and conquering are different, as not being beaten is different from winning; this is why continence is also more worthy of choice than endurance. Now the man who is defective in respect of resistance to the things which most men both resist and resist successfully is soft and effeminate; for effeminacy too is a kind of softness; such a man trails his cloak to avoid the pain of lifting it, and plays the invalid without thinking himself wretched, though the man he imitates is a wretched man.
The case is similar with regard to continence and incontinence.
For if a man is defeated by violent and excessive pleasures or pains, there is nothing wonderful in that; indeed we are ready to pardon him if he has resisted, as Theodectes' Philoctetes does when bitten by the snake, or Carcinus' Cercyon in the Alope, and as people who try to restrain their laughter burst out into a guffaw, as happened to Xenophantus. But it is surprising if a man is defeated by and cannot resist pleasures or pains which most men can hold out against, when this is not due to heredity or disease, like the softness that is hereditary with the kings of the Scythians, or that which distinguishes the female sex from the male.
The lover of amusement, too, is thought to be self-indulgent, but is really soft. For amusement is a relaxation, since it is a rest from work; and the lover of amusement is one of the people who go to excess in this.
Of incontinence one kind is impetuosity, another weakness. For some men after deliberating fail, owing to their emotion, to stand by the conclusions of their deliberation, others because they have not deliberated are led by their emotion; since some men (just as people who first tickle others are not tickled themselves), if they have first perceived and seen what is coming and have first roused themselves and their calculative faculty, are not defeated by their emotion, whether it be pleasant or painful. It is keen and excitable people that suffer especially from the impetuous form of incontinence;for the former by reason of their quickness and the latter by reason of the violence of their passions do not await the argument, because they are apt to follow their imagination.
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