Page:The ethics of Aristotle.djvu/61

 envy, joy, friendship, hatred, longing, emulation, compassion, in short all such as are followed by pleasure or pain: by Capacities, those in right of which we are said to be capable of these feelings; as by virtue of which we are able to have been made angry, or grieved, or to have compassionated; by States, those in right of which we are in a certain relation good or bad to the aforementioned feelings; to having been made angry, for instance, we are in a wrong relation if in our anger we were too violent or too slack, but if we were in the happy medium we are in a right relation to the feeling. And so on of the rest.

Now Feelings neither the virtues nor vices are, because in right of the Feelings we are not denominated either good or bad, but in right of the virtues and vices we are.

Again, in right of the Feelings we are neither praised nor blamed (for a man is not commended for being afraid or being angry, nor blamed for being angry merely but for being so in a particular way), but in right of the virtues and vices we are.

Again, both anger and fear we feel without moral choice, whereas the virtues are acts of moral choice, or at least certainly not independent of it.

Moreover, in right of the Feelings we are said to be moved, but in right of the virtues and vices not to be moved, but disposed, in a certain way.

And for these same reasons they are not Capacities, for we are not called good or bad merely because we are able to feel, nor are we praised or blamed.

And again, Capacities we have by nature, but we do not come to be good or bad by nature, as we have said before.

Since then the virtues are neither Feelings nor Capacities, it remains that they must be States.

Now what the genus of Virtue is has been said; but we must not merely speak of it thus, that it is a state but say also what kind of a state it is.