[
5]
One who is
deficient in resistance to pains that most men withstand with success, is soft or
luxurious (for Luxury is a kind of Softness) : such a man lets his cloak
trail on the ground to escape the fatigue and trouble of lifting it, or feigns sickness,
not seeing that to counterfeit misery is to be miserable.
[
6]
The same holds good of Self-restraint and Unrestraint. It is not surprising that a man
should be overcome by violent and excessive pleasures or pains: indeed it is excusable if
he succumbs after a struggle, like Philoctetes in Theodectes when bitten by the viper, or
Kerkyon in the
Alope of Karkinos, or as men who try to restrain their
laughter explode in one great guffaw, as happened to Xenophantus.
1 But we are surprised when a man is overcome by pleasures and pains
which most men are able to withstand, except when his failure to resist is due to some
innate tendency, or to disease: instances of the former being the hereditary
effeminacy
2 of the royal family of
Scythia,
and the inferior endurance of the female sex as compared with the male.
[
7]
People too fond of amusement are thought to be profligate, but really they are soft; for
amusement is rest, and therefore a slackening of effort, and addiction to amusement is a
form of excessive slackness.
3
[
8]
But there are two forms of Unrestraint, Impetuousness and Weakness. The weak deliberate, but then are prevented by passion from keeping
to their resolution; the impetuous are led by passion because they do not stop to
deliberate: since some people withstand the attacks of passion, whether pleasant or
painful, by feeling or seeing them coming, and rousing themselves, that is, their
reasoning faculty, in advance, just as one is proof against tickling if one has just been
tickled already.
4 It is the quick and the excitable who are most liable to the
impetuous form of Unrestraint, because the former are too hasty and the latter too
vehement to wait for reason, being prone to follow their imagination.
8.
The profligate, as we said,
5 does not feel
remorse, for he abides by his choice; the unrestrained man on the other hand invariably
repents his excesses afterwards. Hence the objection that we stated
6 does not hold good; on the contrary, it is the profligate
who cannot be cured, whereas the unrestrained man can; for Vice resembles diseases like
dropsy and consumption, whereas Unrestraint is like epilepsy, Vice being a chronic,
Unrestraint an intermittent evil. Indeed Unrestraint and Vice are entirely different in
kind, for Vice is unconscious, whereas the unrestrained man is aware of his infirmity.