Page:The ethics of Aristotle.djvu/86

 than Vice? Alike to the good man and the bad, the End gives its impression and is fixed by nature or howsoever you like to say, and they act so and so, referring everything else to this End.

Whether then we suppose that the End impresses each man's mind with certain notions not merely by nature, but that there is somewhat also dependent on himself; or that the End is given by nature, and yet Virtue is voluntary because the good man does all the rest voluntarily, Vice must be equally so; because his own agency equally attaches to the bad man in the actions, even if not in the selection of the End.

If then, as is commonly said, the Virtues are voluntary (because we at least co-operate in producing our moral states, and we assume the End to be of a certain kind according as we are ourselves of certain characters), the Vices must be voluntary also, because the cases are exactly similar.

Well now, we have stated generally respecting the Moral Virtues, the genus (in outline), that they are mean states, and that they are habits, and how they are formed, and that they are of themselves calculated to act upon the circumstances out of which they were formed, and that they are in our own power and voluntary, and are to be done so as right Reason may direct.

But the particular actions and the habits are not voluntary in the same sense; for of the actions we are masters from beginning to end (supposing of course a knowledge of the particular details), but only of the origination of the habits, the addition by small particular accessions not being cognisable (as is the case with sicknesses): still they are voluntary because it rested with us to use our circumstances this way or that.

Here we will resume the particular discussion of the Moral Virtues, and say what they are, what is their object-matter, and how they stand respectively related to it: of course their number will be thereby shown.