by Andrew Lynn
This is a liberating philosophy and one of the highest manifestations of the rationality of the ancient Greek mind. Excellence is what makes us the best versions of ourselves; it is open to all as a product of such actions as are freely chosen; and it is a quality we can build up over time into what will come to constitute our basic character. It is a supremely optimistic as well as an ennobling philosophy for the modern man.
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Book II
1. Moral Virtue Is Acquired By The Repetition Of The Corresponding Acts
Excellence, then, being of these two kinds, intellectual and moral, intellectual excellence owes its birth and growth mainly to instruction, and so requires time and experience, while moral excellence is the result of habit or custom (‘ethos’), and has accordingly in our language received a name formed by a slight change from ‘ethos’.
From this it is plain that none of the moral excellences or virtues is implanted in us by nature; for that which is by nature cannot be altered by training. For instance, a stone naturally tends to fall downwards, and you could not train it to rise upwards, though you tried to do so by throwing it up ten thousand times, nor could you train fire to move downwards, nor accustom anything which naturally behaves in one way to behave in any other way.
The virtues, then, come neither by nature nor against nature, but nature gives the capacity for acquiring them, and this is developed by training.
Again, where we do things by nature we get the power first, and put this power forth in act afterwards: as we plainly see in the case of the senses; for it is not by constantly seeing and hearing that we acquire those faculties, but, on the contrary, we had the power first and then used it, instead of acquiring the power by the use. But the virtues we acquire by doing the acts, as is the case with the arts too. We learn an art by doing that which we wish to do when we have learned it; we become builders by building, and harpers by harping. And so by doing just acts we become just, and by doing acts of temperance and courage we become temperate and courageous.
This is attested, too, by what occurs in states; for the legislators make their citizens good by training; i.e. this is the wish of all legislators, and those who do not succeed in this miss their aim, and it is this that distinguishes a good from a bad constitution.
Again, both the moral virtues and the corresponding vices result from and are formed by the same acts; and this is the case with the arts also. It is by harping that good harpers and bad harpers alike are produced: and so with builders and the rest; by building well they will become good builders, and bad builders by building badly. Indeed, if it were not so, they would not want anybody to teach them, but would all be born either good or bad at their trades. And it is just the same with the virtues also. It is by our conduct in our intercourse with other men that we become just or unjust, and by acting in circumstances of danger, and training ourselves to feel fear or confidence, that we become courageous or cowardly. So, too, with our animal appetites and the passion of anger; for by behaving in this way or in that on the occasions with which these passions are concerned, some become temperate and gentle, and others profligate and ill-tempered. In a word, acts of any kind produce habits or characters of the same kind.
Hence we ought to make sure that our acts be of a certain kind; for the resulting character varies as they vary. It makes no small difference, therefore, whether a man be trained from his youth up in this way or in that, but a great difference, or rather all the difference.
2. These Acts Must Be Such As Reason Prescribes; They Can’t Be Defined Exactly, But Must Be Neither Too Much Nor Too Little
But our present inquiry has not, like the rest, a merely speculative aim; we are not inquiring merely in order to know what excellence or virtue is, but in order to become good; for otherwise it would profit us nothing. We must ask therefore about these acts, and see of what kind they are to be; for, as we said, it is they that determine our habits or character.
First of all, then, that they must be in accordance with right reason is a common characteristic of them, which we shall here take for granted, reserving for future discussion the question what this right reason is, and how it is related to the other excellences.
But let it be understood, before we go on, that all reasoning on matters of practice must be in outline merely, and not scientifically exact: for, as we said at starting, the kind of reasoning to be demanded varies with the subject in hand; and in practical matters and questions of expediency there are no invariable laws, any more than in questions of health.
And if our general conclusions are thus inexact, still more inexact is all reasoning about particular cases; for these fall under no system of scientifically established rules or traditional maxims, but the agent must always consider for himself what the special occasion requires, just as in medicine or navigation.
But though this is the case we must try to render what help we can.
First of all, then, we must observe that, in matters of this sort, to fall short and to exceed are alike fatal. This is plain (to illustrate what we cannot see by what we can see) in the case of strength and health. Too much and too little exercise alike destroy strength, and to take too much meat and drink, or to take too little, is equally ruinous to health, but the fitting amount produces and increases and preserves them. Just so, then, is it with temperance also, and courage, and the other virtues. The man who shuns and fears everything and never makes a stand, becomes a coward; while the man who fears nothing at all, but will face anything, becomes foolhardy. So, too, the man who takes his fill of any kind of pleasure, and abstains from none, is a profligate, but the man who shuns all (like him whom we call a ‘boor’) is devoid of sensibility. Thus temperance and courage are destroyed both by excess and defect, but preserved by moderation.
But habits or types of character are not only produced and preserved and destroyed by the same occasions and the same means, but they will also manifest themselves in the same circumstances. This is the case with palpable things like strength. Strength is produced by taking plenty of nourishment and doing plenty of hard work, and the strong man, in turn, has the greatest capacity for these. And the case is the same with the virtues: by abstaining from pleasure we become temperate, and when we have become temperate we are best able to abstain. And so with courage: by habituating ourselves to despise danger, and to face it, we become courageous; and when we have become courageous, we are best able to face danger.
3. Virtue Is In Various Ways Concerned With Pleasure And Pain
The pleasure or pain that accompanies the acts must be taken as a test of the formed habit or character.
He who abstains from the pleasures of the body and rejoices in the abstinence is temperate, while he who is vexed at having to abstain is profligate; and again, he who faces danger with pleasure, or, at any rate, without pain, is courageous, but he to whom this is painful is a coward.
For moral virtue or excellence is closely concerned with pleasure and pain. It is pleasure that moves us to do what is base, and pain that moves us to refrain from what is noble. And therefore, as Plato says, man needs to be so trained from his youth up as to find pleasure and pain in the right objects. This is what sound education means.
Another reason why virtue has to do with pleasure and pain is that it has to do with actions and passions or affections; but every affection and every act is accompanied by pleasure or pain.
The fact is further attested by the employment of pleasure and pain in correction; they have a kind of curative property, and a cure is effected by administering the opposite of the disease.
Again, as we said before, every type of character is essentially relative to, and concerned with, those things that form it for good or for ill; but it is through pleasure and pain that bad characters are formed—that is to say, through pursuing and avoiding the wrong pleasures and pains, or pursuing and avoiding them at the wrong time, or in the wrong manner, or in any other of the various ways of going wrong that may be distinguishe
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And hence some people go so far as to define the virtues as a kind of impassive or neutral state of mind. But they err in stating this absolutely, instead of qualifying it by the addition of the right and wrong manner, time, etc.
We may lay down, therefore, that this kind of excellence makes us do what is best in matters of pleasure and pain, while vice or badness has the contrary effect. But the following considerations will throw additional light on the point.
There are three kinds of things that move us to choose, and three that move us to avoid them: on the one hand, the beautiful or noble, the advantageous, the pleasant; on the other hand, the ugly or base, the hurtful, the painful. Now, the good man is apt to go right, and the bad man to go wrong, about them all, but especially about pleasure: for pleasure is not only common to man with animals, but also accompanies all pursuit or choice; since the noble, and the advantageous also, are pleasant in idea.
Again, the feeling of pleasure has been fostered in us all from our infancy by our training, and has thus become so engrained in our life that it can scarce be washed out. And, indeed, we all more or less make pleasure our test in judging of actions. For this reason too, then, our whole inquiry must be concerned with these matters; since to be pleased and pained in the right or the wrong way has great influence on our actions.
Again, to fight with pleasure is harder than to fight with wrath (which Heraclitus says is hard), and virtue, like art, is always more concerned with what is harder; for the harder the task the better is success. For this reason also, then, both virtue or excellence and the science of the state must always be concerned with pleasures and pains; for he that behaves rightly with regard to them will be good, and he that behaves badly will be bad.
We will take it as established, then, that excellence or virtue has to do with pleasures and pains; and that the acts which produce it develop it, and also, when differently done, destroy it; and that it manifests itself in the same acts which produced it.
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6. Viz., The Habit Of Choosing The Mean
We have thus found the genus to which virtue belongs, but we want to know not only that it is a trained faculty, but also what species of trained faculty it is.
We may safely assert that the virtue or excellence of a thing causes that thing both to be itself in good condition and to perform its function well. The excellence of the eye, for instance, makes both the eye and its work good; for it is by the excellence of the eye that we see well. So the proper excellence of the horse makes a horse what he should be, and makes him good at running, and carrying his rider, and standing a charge.
If, then, this holds good in all cases, the proper excellence or virtue of man will be the habit or trained faculty that makes a man good and makes him perform his function well.
How this is to be done we have already said, but we may exhibit the same conclusion in another way, by inquiring what the nature of this virtue is.
Now, if we have any quantity, whether continuous or discrete, it is possible to take either a larger, or a smaller, or an equal amount, and that either absolutely or relatively to our own needs.
By an equal or fair amount I understand a mean amount, or one that lies between excess and deficiency.
By the absolute mean, or mean relatively to the thing itself, I understand that which is equidistant from both extremes, and this is one and the same for all.
By the mean relatively to us I understand that which is neither too much nor too little for us, and this is not one and the same for all.
For instance, if ten be larger and two be smaller, if we take six we take the mean relatively to the thing itself; for it exceeds one extreme by the same amount by which it is exceeded by the other extreme: and this is the mean in arithmetical proportion.
But the mean relatively to us cannot be found in this way. If ten pounds of food is too much for a given man to eat, and two pounds too little, it does not follow that the trainer will order him six pounds: for that also may perhaps be too much for the man in question, or too little; too little for Milo, too much for the beginner. The same holds true in running and wrestling.
And so we may say generally that a master in any art avoids what is too much and what is too little, and seeks for the mean and chooses it—not the absolute but the relative mean.
If, then, every art or science perfects its work in this way, looking to the mean and bringing its work up to this standard (so that people are wont to say of a good work that nothing could be taken from it or added to it, implying that excellence is destroyed by excess or deficiency, but secured by observing the mean; and good artists, as we say, do in fact keep their eyes fixed on this in all that they do), and if virtue, like nature, is more exact and better than any art, it follows that virtue also must aim at the mean—virtue of course meaning moral virtue or excellence; for it has to do with passions and actions, and it is these that admit of excess and deficiency and the mean. For instance, it is possible to feel fear, confidence, desire, anger, pity, and generally to be affected pleasantly and painfully, either too much or too little, in either case wrongly; but to be thus affected at the right times, and on the right occasions, and towards the right persons, and with the right object, and in the right fashion, is the mean course and the best course, and these are characteristics of virtue. And in the same way, our outward acts also admit of excess and deficiency, and the mean or due amount.
Virtue, then, has to deal with feelings or passions and with outward acts, in which excess is wrong and deficiency also is blamed, but the mean amount is praised and is right—both of which are characteristics of virtue.
Virtue, then, is a kind of moderation, inasmuch as it aims at the mean or moderate amount.
Again, there are many ways of going wrong (for evil is infinite in nature, to use a Pythagorean figure, while good is finite), but only one way of going right; so that the one is easy and the other hard—easy to miss the mark and hard to hit. On this account also, then, excess and deficiency are characteristic of vice, hitting the mean is characteristic of virtue:
‘Goodness is simple, ill takes any shape.’
Virtue, then, is a habit or trained faculty of choice, the characteristic of which lies in moderation or observance of the mean relatively to the persons concerned, as determined by reason, i.e. by the reason by which the prudent man would determine it. And it is a moderation, firstly, inasmuch as it comes in the middle or mean between two vices, one on the side of excess, the other on the side of defect; and, secondly, inasmuch as, while these vices fall short of or exceed the due measure in feeling and in action, it finds and chooses the mean, middling, or moderate amount.
Regarded in its essence, therefore, or according to the definition of its nature, virtue is a moderation or middle state, but viewed in its relation to what is best and right it is the extreme of perfection.
But it is not all actions nor all passions that admit of moderation; there are some whose very names imply badness, as malevolence, shamelessness, envy, and, among acts, adultery, theft, murder. These and all other like things are blamed as being bad in themselves, and not merely in their excess or deficiency. It is impossible therefore to go right in them; they are always wrong: rightness and wrongness in such things (e.g. in adultery) does not depend upon whether it is the right person and occasion and manner, but the mere doing of any one of them is wrong.
It would be equally absurd to look for moderation or excess or deficiency in unjust cowardly or profligate conduct; for then there would be moderation in excess or deficiency, and excess in excess, and deficiency in deficiency.
The fact is that just as there can be no excess or deficiency in temperance or courage because the mean or moderate amount is, in a sense, an extreme, so in these kinds of conduct also there can be no moderation or excess or deficiency, but the acts are wrong however they be done. For, to put it generally, there cannot be moderation in excess or deficiency, nor excess or deficiency in moderation.
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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 anyone can be angry—that is quite easy; anyone 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 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.
