so that, in fact, they rather resemble the man of Imperfect Self-Control than the man of Self-Control.
Again, there are some who depart from their resolutions not by reason of any Imperfection of Self-Control; take, for instance, Neoptolemus in the Philoctetes of Sophocles. Here certainly pleasure was the motive of his departure from his resolution, but then it was one of a noble sort: for to be truthful was noble in his eyes and he had been persuaded by Ulysses to lie.
So it is not every one who acts from the motive of pleasure who is utterly destitute of Self-Control or base or of Imperfect Self-Control, only he who acts from the impulse of a base pleasure.
Moreover as there is a character who takes less pleasure than he ought in bodily enjoyments, and he also fails to abide by the conclusion of his Reason, the man of Self-Control is the mean between him and the man of Imperfect Self-Control: that is to say, the latter fails to abide by them because of somewhat too much, the former because of somewhat too little; while the man of Self-Control abides by them, and never changes by reason of anything else than such conclusions.[1]
Now of course since Self-Control is good both the contrary States must be bad, as indeed they plainly are: but because the one of them is seen in few persons, and but rarely in them, Self-Control comes to be viewed as if opposed only to the Imperfection of it, just as Perfected Self-Mastery is thought to be opposed only to utter want of Self-Control.
Again, as many terms are used in the way of similitude, so people have come to talk of the Self-Control of the man of Perfected Self-Mastery in the way of similitude: for the man of Self-Control and the man of Perfected Self-Mastery have this in common, that they do nothing against Right Reason on the impulse of bodily pleasures, but then the former has bad desires, 1152a the latter not; and the latter is so constituted as not even to feel pleasure contrary to his Reason, the former feels but does not yield to it.
