The Ethics of Aristotle - Penn State Hazleton

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The Ethics of Aristotleso, of course, there is really no name for such characters, but,as they are conceivable, we will give them one and call theminsensible.III. In respect of giving and taking wealth (a):The mean state is Liberality, the excess Prodigality, the defectStinginess: here each of the extremes involves really anexcess and defect contrary to each other: I mean, the prodigalgives out too much and takes in too little, while the stingyman takes in too much and gives out too little. (It must beunderstood that we are now giving merely an outline andsummary, intentionally: and we will, in a later part of thetreatise, draw out the distinctions with greater exactness.)IV. In respect of wealth (b):There are other dispositions besides these just mentioned;a mean state called Munificence (for the munificent mandiffers from the liberal, the former having necessarily to dowith great wealth, the latter with but small); the excess calledby the names either of Want of taste or Vulgar Profusion,and the defect Paltriness (these also differ from the extremesconnected with liberality, and the manner of their differenceshall also be spoken of later).V. In respect of honour and dishonour (a):The mean state Greatness of Soul, the excess which maybe called braggadocio, and the defect Littleness of Soul.VI. In respect of honour and dishonour (b):[Sidenote: 1108a]Now there is a state bearing the same relation to Greatnessof Soul as we said just now Liberality does to Munificence,with the difference that is of being about a small amount ofthe same thing: this state having reference to small honour,as Greatness of Soul to great honour; a man may, of course,grasp at honour either more than he should or less; now hethat exceeds in his grasping at it is called ambitious, he thatfalls short unambitious, he that is just as he should be has noproper name: nor in fact have the states, except that the dispositionof the ambitious man is called ambition. For thisreason those who are in either extreme lay claim to the meanas a debateable land, and we call the virtuous character sometimesby the name ambitious, sometimes by that of unambitious,and we commend sometimes the one and sometimesthe other. Why we do it shall be said in the subsequent partof the treatise; but now we will go on with the rest of the52
The Ethics of Aristotlevirtues after the plan we have laid down.VII. In respect of anger:Here too there is excess, defect, and a mean state; but sincethey may be said to have really no proper names, as we callthe virtuous character Meek, we will call the mean state Meekness,and of the extremes, let the man who is excessive bedenominated Passionate, and the faulty state Passionateness,and him who is deficient Angerless, and the defectAngerlessness.There are also three other mean states, having some mutualresemblance, but still with differences; they are alike inthat they all have for their object-matter intercourse of wordsand deeds, and they differ in that one has respect to truthherein, the other two to what is pleasant; and this in twoways, the one in relaxation and amusement, the other in allthings which occur in daily life. We must say a word or twoabout these also, that we may the better see that in all mattersthe mean is praiseworthy, while the extremes are neitherright nor worthy of praise but of blame.Now of these, it is true, the majority have really no propernames, but still we must try, as in the other cases, to coinsome for them for the sake of clearness and intelligibleness.I. In respect of truth: The man who is in the mean state wewill call Truthful, and his state Truthfulness, and as to thedisguise of truth, if it be on the side of exaggeration,Braggadocia, and him that has it a Braggadocio; if on that ofdiminution, Reserve and Reserved shall be the terms.II. In respect of what is pleasant in the way of relaxation oramusement: The mean state shall be called Easy-pleasantry,and the character accordingly a man of Easy-pleasantry; theexcess Buffoonery, and the man a Buffoon; the man deficientherein a Clown, and his state Clownishness.III. In respect of what is pleasant in daily life: He that is ashe should be may be called Friendly, and his mean stateFriendliness: he that exceeds, if it be without any interestedmotive, somewhat too Complaisant, if with such motive, aFlatterer: he that is deficient and in all instances unpleasant,Quarrelsome and Cross.There are mean states likewise in feelings and matters concerningthem. Shamefacedness, for instance, is no virtue, stilla man is praised for being shamefaced: for in these too theone is denominated the man in the mean state, the other in53
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