1 of 1 in Book II, Chapter VII47 of 276 in work
Now entering Book II, Chapter VII
Ambition's Mean
Aristotle
Nicomachean Ethics

The text describes a nameless virtue concerning small honors that exists as a mean between ambition and lack of ambition, similar to how liberality relates to munificence.

...essarily to do with great wealth, the latter with but small); the excess called by the names either of Want of taste or Vulgar Profusion, and the defect Paltriness (these also differ from the extremes connected with liberality, and the manner of their difference shall also be spoken of later). V. In respect of honour and dishonour (a): The mean state Greatness of Soul, the excess which may be called χαυνότης,[17] and the defect Littleness of Soul. VI. In respect of honour and dishonour (b):
Now there is a state bearing the same relation to Greatness of Soul as we said just now Liberality does to Munificence, with the difference that is of being about a small amount of the 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 he that exceeds in his grasping at it is called ambitious, he that falls short unambitious, he that is just as he should be has no proper name: nor in fact have the states, except that the disposition of the ambitious man is called ambition. For this reason those who are in either extreme…
Why we do it shall be said in the subsequent part of the treatise; but now we will go on with the rest of the virtues after the plan we have laid down. VII. In respect of anger: Here too there is excess, defect, and a mean state; but since they may be said to have really no proper names, as we call the virtuous character Meek, we will call the mean state Meekness, and of the extremes, let the man who is excessive be denominated Passionate, and the faulty state Passionateness, and him who is d...
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1 of 1 in Book II, Chapter VIII48 of 276 in work
Now entering Book II, Chapter VIII
The Mean's Relativity
Aristotle
Nicomachean Ethics

The author describes the relational nature of the mean, showing how a virtuous person may appear to be at an extreme when compared to someone at the opposite end of the spectrum.

...ers, while the envious man goes beyond him and is annoyed at all success of others, and the malevolent falls so far short of feeling annoyance that he even rejoices [at misfortune of others]. But for the discussion of these also there will be another opportunity, as of Justice too, because the term is used in more senses than one. So after this we will go accurately into each and say how they are mean states: and in like manner also with respect to the Intellectual Excellences. Chapter VIII.
Now as there are three states in each case, two faulty either in the way of excess or defect, and one right, which is the mean state, of course all are in a way opposed to one another; the extremes, for instance, not only to the mean but also to one another, and the mean to the extremes: for just as the half is greater if compared with the less portion, and less if compared with the greater, so the mean states, compared with the defects, exceed, whether in feelings or actions, and vice versa. The brave man, for instance, shows as rash when compared with the coward, and cowardly when compared with the rash; similarly too the man of perfected…
And so the extreme characters push away, so to speak, towards each other the man in the mean state; the brave man is called a rash man by the coward, and a coward by the rash man, and in the other cases accordingly. And there being this mutual opposition, the contrariety between the extremes is greater than between either and the mean, because they are further from one another than from the mean, just as the greater or less portion differ more from each other than either from the exact half....
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1 of 3 in Book II, Chapter IX49 of 276 in work
Now entering Book II, Chapter IX
The Difficulty of the Mean
Aristotle
Nicomachean Ethics

Aristotle explains that virtue is difficult because finding the 'mean' requires specific knowledge and timing, making true goodness a rare and praiseworthy achievement.

...ine. These things then to which the bias is, we call more contrary, and so total want of self-control (the excess) is more contrary than the defect is to perfected self-mastery. Chapter IX. Now that Moral Virtue is a mean state, and how it is so, and that it lies between two faulty states, one in the way of excess and another in the way of defect, and that it is so because it has an aptitude to aim at the mean both in feelings and actions, all this has been set forth fully and sufficiently.
And so it is hard to be good: for surely hard it is in each instance to find the mean, just as to find the mean point or centre of a circle is not what any man can do, but only he who knows how: just so to be angry, to give money, and be expensive, is what any man can do, and easy: but to do these to the right person, in due proportion, at the right time, with a right object, and in the right manner, this is not as before what any man can do, nor is it easy; and for this cause goodness is rare, and praiseworthy, and noble.
Therefore he who aims at the mean should make it his first care to keep away from that extreme which is more contrary than the other to the mean; just as Calypso in Homer advises Ulysses, “Clear of this smoke and surge thy barque direct;” because of the two extremes the one is always more, and the other less, erroneous; and, therefore, since to hit exactly on the mean is difficult, one must take the least of the evils as the safest plan;[21] and this a man will be doing, if he follows this m...
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2 of 3 in Book II, Chapter IX50 of 276 in work
Bending Toward Balance
Aristotle
Nicomachean Ethics

Aristotle provides a practical rule for finding the moral mean: identify one's natural bias and forcefully pull in the opposite direction to correct the imbalance.

...ore he who aims at the mean should make it his first care to keep away from that extreme which is more contrary than the other to the mean; just as Calypso in Homer advises Ulysses, “Clear of this smoke and surge thy barque direct;” because of the two extremes the one is always more, and the other less, erroneous; and, therefore, since to hit exactly on the mean is difficult, one must take the least of the evils as the safest plan;[21] and this a man will be doing, if he follows this method.
We ought also to take into consideration our own natural bias; which varies in each man’s case, and will be ascertained from the pleasure and pain arising in us. Furthermore, we should force ourselves off in the contrary direction, because we shall find ourselves in the mean after we have removed ourselves far from the wrong side, exactly as men do in straightening bent timber. But in all cases we must guard most carefully against what is pleasant, and pleasure itself, because we are not impartial judges of it.
We ought to feel in fact towards pleasure as did the old counsellors towards Helen, and in all cases pronounce a similar sentence; for so by sending it away from us, we shall err the less.[23] Well, to speak very briefly, these are the precautions by adopting which we shall be best able to attain the mean. Still, perhaps, after all it is a matter of difficulty, and specially in the particular instances: it is not easy, for instance, to determine exactly in what manner, with what persons, for...
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3 of 3 in Book II, Chapter IX51 of 276 in work
Send Pleasure Away
Aristotle
Nicomachean Ethics

The author commands a cautious and guarded attitude toward pleasure to avoid error and successfully attain the virtuous mean.

...ust take the least of the evils as the safest plan;[21] and this a man will be doing, if he follows this method. We ought also to take into consideration our own natural bias; which varies in each man’s case, and will be ascertained from the pleasure and pain arising in us. Furthermore, we should force ourselves off in the contrary direction, because we shall find ourselves in the mean after we have removed ourselves far from the wrong side, exactly as men do in straightening bent timber.[22]
But in all cases we must guard most carefully against what is pleasant, and pleasure itself, because we are not impartial judges of it. We ought to feel in fact towards pleasure as did the old counsellors towards Helen, and in all cases pronounce a similar sentence; for so by sending it away from us, we shall err the less. Well, to speak very briefly, these are the precautions by adopting which we shall be best able to attain the mean.
Still, perhaps, after all it is a matter of difficulty, and specially in the particular instances: it is not easy, for instance, to determine exactly in what manner, with what persons, for what causes, and for what length of time, one ought to feel anger: for we ourselves sometimes praise those who are defective in this feeling, and we call them meek; at another, we term the hot-tempered manly and spirited. Then, again, he who makes a small deflection from what is right, be it on the side of...
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