-Whose charm doth steal the reason of the wise.192
If then this incontinence be more unjust, it is more disgraceful than incontinence in anger, and is to be called incontinence simply, and a sort of vice.
+If then this incontinence be more unjust, it is more disgraceful than incontinence in anger, and is to be called incontinence simply, and a sort of vice.
Again, when a man commits an outrage, he does not feel pain in doing it, but rather pleasure, while he who acts in anger always feels pain as he is acting. If then the acts which rouse the justest indignation are the more unjust, it follows that incontinence in appetite is more unjust [than incontinence in anger]; for such outrage is never committed in anger.193
Thus it is plain that incontinence in appetite is more disgraceful than incontinence in anger, and that continence and incontinence proper have to do with bodily appetites and pleasures.
But now let us see what differences we find in these bodily appetites and pleasures.
@@ -151,7 +151,7 @@-“So willed the state that takes no heed of laws.”
The bad man, on the contrary, may be compared to a state that carries out its laws, but has bad laws.
+The bad man, on the contrary, may be compared to a state that carries out its laws, but has bad laws.
Both incontinence and continence imply something beyond the average character of men; for the one is more steadfast than most men can be, the other less.
Of the several kinds of incontinence, that of the melancholic temper is more curable than that of those who make resolutions but do not keep them, and that which proceeds from custom than that which rests on natural infirmity: it is easier to alter one’s habit than to change one’s nature. For the very reason why habits are hard to change is that they are a sort of second, nature, as Euenus says—