Now the Brave man cannot be frighted from his propriety (but of course only so far as he is man); fear such things indeed he will, but he will stand up against them as he ought and as right reason may direct, with a view to what is honourable, because this is the end of the virtue. Pride, vanity, humility. That it is a mean state, having for its object-matter Pleasures, we have already said (Pains being in fact its object-matter in a less degree and dissimilar manner), the state of utter absence of self-control has plainly the same object-matter; the next thing then is to determine what kind of Pleasures. (It may be as well perhaps to say, that by “object of Deliberation” is meant such matter as a sensible man would deliberate upon, not what any fool or madman might.) But in respect of the peculiar pleasures many men go wrong and in many different ways; for whereas the term “fond of so and so” implies either taking pleasure in wrong objects, or taking pleasure excessively, or as the mass of men do, or in a wrong way, they who are destitute of all self-control exceed in all these ways; that is to say, they take pleasure in some things in which they ought not to do so (because they are properly objects of detestation), and in such as it is right to take pleasure in they do so more than they ought and as the mass of men do.
Aristotle limits his discussion of temperance and intemperance to physical desires.
An excellent or virtuous person will always wish for the actual good. No physician, for instance, deliberates whether he will cure, nor orator whether he will persuade, nor statesman whether he will produce a good constitution, nor in fact any man in any other function about his particular End; but having set before them a certain End they look how and through what means it may be accomplished: if there is a choice of means, they examine further which are easiest and most creditable; or, if there is but one means of accomplishing the object, then how it may be through this, this again through what, till they come to the first cause; and this will be the last found; for a man engaged in a process of deliberation seems to seek and analyse, as a man, to solve a problem, analyses the figure given him. Thus, a decision is "deliberative desire to do an action." But such things as are not in our own power, And what makes the case stronger is this: that they chastise for the very fact of ignorance, when it is thought to be self-caused; to the drunken, for instance, penalties Again, those also who are ignorant of legal regulations which they are bound to know, and which are not hard to But perhaps a man is of such a character that he cannot attend to such things: still men are themselves the causes of having become such characters by living carelessly, and also of being unjust or destitute of self-control, the former by doing evil actions, the latter by spending their time in drinking and such-like; because the particular acts of working form corresponding characters, as is shown by those who are practising for any contest or particular course of action, for such men persevere in the acts of working.
“Treason doth never prosper: what's the reason? He is thought moreover to be a braggart, and to advance unfounded claims to the character of Brave: the relation which the Brave man really bears to objects of fear this man wishes to appear to bear, and so imitates him in whatever points he can; for this reason most of them exhibit a curious mixture of rashness and cowardice; because, affecting rashness in these circumstances, they do not withstand what is truly fearful. Something caused by ignorance happens when someone acts without knowing one of "the particulars" of what they do, such as why they do it, to whom, or what the outcome will be. Nicomachean Ethics By Aristotle Written 350 B.C.E Translated by W. D. Ross Book III 1 Since virtue is concerned with passions and actions, and on voluntary passions and actions praise and blame are bestowed, on those that are involuntary pardon, and sometimes also pity, to distinguish the volu I have adopted this division because causes seem to be divisible into nature, necessity, chance, and moreover intellect, and all human powers.
In Section 3, he employs a variation of the logical syllogism, or a major and minor premise leading to a conclusion.
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