Page:The ethics of Aristotle.djvu/65



It is not enough, however, to state this in general terms, we must also apply it to particular instances, because in treatises on moral conduct general statements have an air of vagueness, but those which go into detail one of greater reality: for the actions after all must be in detail, and the general statements, to be worth anything, must hold good here.

We must take these details then from the Table.

In respect of fears and confidence or boldness:

The Mean state is Courage: men may exceed, of course, either in absence of fear or in positive confidence: the former has no name (which is a common case), the latter is called rash: again, the man who has too much fear and too little confidence is called a coward.

In respect of pleasures and pains (but not all, and perhaps fewer pains than pleasures):

The Mean state here is perfected Self-Mastery, the defect total absence of Self-control. As for defect in respect of pleasure, there are really no people who are chargeable with it, so, of course, there is really no name for such characters, but, as they are conceivable, we will give them one and call them insensible.

In respect of giving and taking wealth (a):

The mean state is Liberality, the excess Prodigality, the defect Stinginess: here each of the extremes involves really an excess and defect contrary to each other: I mean, the prodigal gives out too much and takes in too little, while the stingy man takes in too much and gives out too little. (It must be understood that we are now giving merely an outline and summary, intentionally: and we will, in a later part of the treatise, draw out the distinctions with greater exactness.)

In respect of wealth (b):

There are other dispositions besides these just mentioned; a mean state called Munificence (for the munificent man differs from the liberal, the former having necessarily to do E $547$