the feelings of fear and confidence is courage: of those that exceed, he that exceeds in fearlessness has no name (as often happens), but he that exceeds in confidence is foolhardy, while he that exceeds in fear, but is deficient in confidence, is cowardly.
Moderation in respect of certain pleasures and also (though to a less extent) certain pains is temperance, while excess is profligacy. But defectiveness in the matter of these pleasures is hardly ever found, and so this sort of people also have as yet received no name: let us put them down as “void of sensibility.”
In the matter of giving and taking money, moderation is liberality, excess and deficiency are prodigality and illiberality. But both vices exceed and fall short in giving and taking in contrary ways: the prodigal exceeds in spending, but falls short in taking; while the illiberal man exceeds in taking, but falls short in spending. (For the present we are but giving an outline or summary, and aim at nothing more; we shall afterwards treat these points in greater detail.)
But, besides these, there are other dispositions in the matter of money: there is a moderation which is called magnificence (for the magnificent is not the same as the liberal man: the former deals with large sums, the latter with small), and an excess which is called bad taste or vulgarity, and a deficiency which is called meanness; and these vices differ from those which are opposed to liberality: how they differ will be explained later.
With respect to honour and disgrace, there is a moderation which is high-mindedness, an excess which may be called vanity, and a deficiency which is little-mindedness.
But just as we said that liberality is related to magnificence, differing only in that it deals with small sums, so here there is a virtue related to high-mindedness, and differing only in that it is concerned with small instead of great honours. A man may have a due desire for honour, and also more or less than a due desire: he that carries this desire to excess is called ambitious, he that has not enough of it is called unambitious, but he that has the due amount has no name. There are also no abstract names for the characters, except “ambition,” corresponding to ambitious. And on this account those who occupy the extremes lay claim to the middle place. And in common parlance, too, the moderate man is sometimes called ambitious and sometimes unambitious, and sometimes the ambitious man is praised and sometimes the unambitious. Why this is we will explain afterwards; for the present we will follow out our plan and enumerate the other types of character. In the matter of anger also we find excess and deficiency and moderation. The characters themselves hardly have recognized names, but as the moderate man is here called gentle, we will call his character gentleness; of those who go into extremes, we may take the term wrathful for him who exceeds, with wrathfulness for the vice, and wrathless for him who is deficient, with wrathlessness for his character. Besides these, there are three kinds of moderation, bearing some resemblance to one another, and yet different. They all have to do with intercourse in speech and action, but they differ in that one has to do with the truthfulness of this intercourse, while the other two have to do with its pleasantness—one of the two with pleasantness in matters of amusement, the other with pleasantness in all the relations of life. We must therefore speak of these qualities also in order that we may the more plainly see how, in all cases, moderation is praiseworthy, while the extreme courses are neither right nor praiseworthy, but blamable.
In these cases also names are for the most part wanting, but we must try, here as elsewhere, to coin names ourselves, in order to make our argument clear and easy to follow. In the matter of truth, then, let us call him who observes the mean a true [or truthful] person, and observance of the mean truth [or truthfulness]: pretence, when it exaggerates, may be called boasting, and the person a boaster; when it understates, let the names be irony and ironical. With regard to pleasantness in amusement, he who observes the mean may be called witty, and his character wittiness; excess may be called buffoonery, and the man a buffoon; while boorish may stand for the person who is deficient, and boorishness for his character.
With regard to pleasantness in the other affairs of life, he who makes himself properly pleasant may be called friendly, and his moderation friendliness; he that exceeds may be called obsequious if he have no ulterior motive, but a flatterer if he has an eye to his own advantage; he that is deficient in this respect, and always makes himself disagreeable, may be called a quarrelsome or peevish fellow.
Moreover, in mere emotions Endnote 031 and in our conduct with regard to them, there are ways of observing the mean; for instance, shame (αἰδώς), is not a virtue, but yet the modest (αἰδήμων) man is praised. For in these matters also we speak of this man as observing the mean, of that man as going beyond it (as the shame-faced man whom the least thing makes shy), while he who is deficient in the feeling, or lacks it altogether, is called shameless; but the term modest (αἰδήμων) is applied to him who observes the mean.
Righteous indignation, again, hits the mean between envy and malevolence. These have to do with feelings of pleasure and pain at what happens to our neighbours. A man is called righteously indignant when he feels pain at the sight of undeserved prosperity, but your envious man goes beyond him and is pained by the sight of any one in prosperity, while the malevolent man is so far from being pained that he actually exults in the misfortunes of his neighbours.
But we shall have another opportunity of discussing these matters.
As for justice, the term is used in more senses than one; we will, therefore, after disposing of the above questions, distinguish these various senses, and show how each of these kinds of justice is a kind of moderation.
And then we will treat of the intellectual virtues in the same way.
8.: The two vicious extremes are opposed to one another and to the intermediate virtue.
There are, as we said, three classes of disposition, viz. two kinds of vice, one marked by excess, the other by deficiency, and one kind of virtue, the observance of the mean. Now, each is in a way opposed to each, for the extreme dispositions are opposed both to the mean or moderate disposition and to one another, while the moderate disposition is opposed to both the extremes. Just as a quantity which is equal to a given quantity is also greater when compared with a less, and less when compared with a greater quantity, so the mean or moderate dispositions exceed as compared with the defective dispositions, and fall short as compared with the excessive dispositions, both in feeling and in action; e.g. the courageous man seems foolhardy as compared with the coward, and cowardly as compared with the foolhardy; and similarly the temperate man appears profligate in comparison with the insensible, and insensible in comparison with the profligate man; and the liberal man appears prodigal by the side of the illiberal man, and illiberal by the side of the prodigal man.
And so the extreme characters try to displace the mean or moderate character, and each represents him as falling into the opposite extreme, the coward calling the courageous man foolhardy, the foolhardy calling him coward, and so on in other cases.
But while the mean and the extremes are thus opposed to one another, the extremes are strictly contrary to each other rather than to the mean; for they are further removed from one another than from the mean, as that which is greater than a given magnitude is further from that which is less, and that which is less is further from that which is greater, than either the greater or the less is from that which is equal to the given magnitude.
Sometimes, again, an extreme, when compared with the mean, has a sort of resemblance to it, as foolhardiness to courage, or prodigality to liberality; but there is the greatest possible dissimilarity between the extremes.
Again, “things that are as far as possible removed from each other” is the accepted definition of contraries, so that the further things are removed from each other the more contrary they are.
In comparison with the mean, however, it is sometimes the deficiency
