rowed it from the Pythagoreans. I should not omit to mention that Plato also has this doctrine; in the Dialogue entitled 'Philebus' it is distinctly propounded.
51. In close connection with our sixth question and answer, this, the seventh question, comes before us: By what test shall a man know whether he has attained to the perfect habit of virtue, or whether he is still but a stumbler in the ways of virtue? This is a question of some practical moment. And Aristotle answers it by saying that a man may know how far he is a proficient in virtue, by reflecting on the ease and satisfaction, or the difficulty and dislike, with which he performs virtuous actions. If the practice of virtue gives him pleasure, his virtuous habit is perfect, or nearly so. If the practice of virtue gives him pain or dissatisfaction, if he feels that it involves a struggle or sacrifice, in that case his virtue is far from perfect, the habit is by no means confirmed. For example, a man denies himself sensual indulgences; he is temperate, and he rejoices and finds pleasure in his temperance. His habit of mind is such that intemperance would give him pain. Such a man has truly attained the virtue of temperance. Again, another man denies himself all sensual gratifications, but he feels pain in doing so; he is grieved by such self-denial; it is to him a sacrifice; he has no pleasure in his temperance. Such a man, according to Aristotle, although he may be, indeed is, on the right road to the acquisition of a virtuous
