The reasons for this are two. One is the reason derived from the nature of the matter itself: since one extreme is, in fact, nearer and more similar to the mean, we naturally do not oppose it to the mean so strongly as the other; e.g. as foolhardiness seems more similar to courage and nearer to it, and cowardice more dissimilar, we speak of cowardice as the opposite rather than the other: for that which is further removed from the mean seems to be more opposed to it.
This, then, is one reason, derived from the nature of the thing itself. Another reason lies in ourselves: and it is this—those things to which we happen to be more prone by nature appear to be more opposed to the mean: e.g. our natural inclination is rather towards indulgence in pleasure, and so we more easily fall into profligate than into regular habits: those courses, then, in which we are more apt to run to great lengths are spoken of as more opposed to the mean; and thus profligacy, which is an excess, is more opposed to temperance than the deficiency is.
9.: The mean hard to hit, and is a matter of perception, not of reasoning.
We have sufficiently explained, then, that moral virtue is moderation or observance of the mean, and in what sense, viz. (1) as holding a middle position between two vices, one on the side of excess, and the other on the side of deficiency, and (2) as aiming at the mean or moderate amount both in feeling and in action.
And on this account it is a hard thing to be good; for finding the middle or the mean in each case is a hard thing, just as finding the middle or centre of a circle is a thing that is not within the power of everybody, but only of him who has the requisite knowledge.
Thus any one can be angry—that is quite easy; any one can give money away or spend it: but to do these things to the right person, to the right extent, at the right time, with the right object, and in the right manner, is not what everybody can do, and is by no means easy; and that is the reason why right doing is rare and praiseworthy and noble.
He that aims at the mean, then, should first of all strive to avoid that extreme which is more opposed to it, as Calypso Endnote 032 bids Ulysses—
“Clear of these smoking breakers keep thy ship.”
For of the extremes one is more dangerous, the other less. Since then it is hard to hit the mean precisely, we must “row when we cannot sail,” as the proverb has it, and choose the least of two evils; and that will be best effected in the way we have described.
And secondly we must consider, each for himself, what we are most prone to—for different natures are inclined to different things—which we may learn by the pleasure or pain we feel. And then we must bend ourselves in the opposite direction; for by keeping well away from error we shall fall into the middle course, as we straighten a bent stick by bending it the other way.
But in all cases we must be especially on our guard against pleasant things, and against pleasure; for we can scarce judge her impartially. And so, in our behaviour towards her, we should imitate the behaviour of the old counsellors towards Helen, Endnote 033 and in all cases repeat their saying: if we dismiss her we shall be less likely to go wrong.
This then, in outline, is the course by which we shall best be able to hit the mean.
But it is a hard task, we must admit, especially in a particular case. It is not easy to determine, for instance, how and with whom one ought to be angry, and upon what grounds, and for how long; for public opinion sometimes praises those who fall short, and calls them gentle, and sometimes applies the term manly to those who show a harsh temper.
In fact, a slight error, whether on the side of excess or deficiency, is not blamed, but only a considerable error; for then there can be no mistake. But it is hardly possible to determine by reasoning how far or to what extent a man must err in order to incur blame; and indeed matters that fall within the scope of perception never can be so determined. Such matters lie within the region of particulars, and can only be determined by perception.
So much then is plain, that the middle character is in all cases to be praised, but that we ought to incline sometimes towards excess, sometimes towards deficiency; for in this way we shall most easily hit the mean and attain to right doing.
Конец ознакомительного фрагмента.
Текст предоставлен ООО «ЛитРес».
Прочитайте эту книгу целиком, купив полную легальную версию на ЛитРес.
Безопасно оплатить книгу можно банковской картой Visa, MasterCard, Maestro, со счета мобильного телефона, с платежного терминала, в салоне МТС или Связной, через PayPal, WebMoney, Яндекс.Деньги, QIWI Кошелек, бонусными картами или другим удобным Вам способом.
