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2.
[3]
But let it be granted to begin with that the whole theory of conduct is bound to be an
outline only and not an exact system, in accordance with the rule we laid down at the
beginning,1 that philosophical
theories must only be required to correspond to their subject matter; and matters of
conduct and expediency have nothing fixed or invariable about them, any more than have
matters of health. 2.
[4]
And
if this is true of the general theory of ethics, still less is exact precision possible in
dealing with particular cases of conduct; for these come under no science or professional
tradition, but the agents themselves have to consider what is suited to the circumstances
on each occasion, just as is the case with the art of medicine or of navigation.
2.
[5]
But although the
discussion now proceeding is thus necessarily inexact, we must do our best to help it
out.2.
[6]
First of all then we have to observe, that moral qualities are so constituted as to be
destroyed by excess and by deficiency—as we see is the case with bodily strength
and health (for one is forced to explain what is invisible by means of visible
illustrations). Strength is destroyed both by excessive and by deficient
exercises, and similarly health is destroyed both by too much and by too little food and
drink; while they are produced, increased and preserved by suitable quantities. 2.
[7]
The same therefore is true of
Temperance, Courage, and the other virtues. The man
who runs away from everything in fear and never endures anything becomes a coward; the man
who fears nothing whatsoever but encounters everything becomes rash. Similarly he that
indulges in every pleasure and refrains from none turns out a profligate, and he that
shuns all pleasure, as boorish persons do, becomes what may be called insensible. Thus
Temperance and Courage are destroyed by excess and deficiency, and preserved by the
observance of the mean.2.
[8]
But2 not
only are the virtues both generated and fostered on the one hand, and destroyed on the
other, from and by the same actions, but they will also find their full exercise in the
same actions. This is clearly the case with the other more visible qualities, such as
bodily strength: for strength is produced by taking much food and undergoing much
exertion, while also it is the strong man who will be able to eat most food and endure
most exertion. 2.
[9]
The same
holds good with the virtues. We become temperate by abstaining from pleasures, and at the
same time we are best able to abstain from pleasures when we have become temperate.