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[6]
Yet as a matter of fact such a man
might be held to be a lover of self in an exceptional degree. At all events he takes for
himself the things that are noblest and most truly good. Also it is the most dominant part
of himself that he indulges and obeys in everything. But (a) as in the
state it is the sovereign that is held in the fullest sense to be the state, and in any
other composite whole it is the dominant part that is deemed especially to be that whole,
so it is with man. He therefore who loves and indulges the dominant part of himself is a
lover of self in the fullest degree. Again (b) , the terms
‘self-restrained’ and ‘unrestrained’ denote being
restrained or not by one's intellect, and thus imply that the intellect is the man
himself. Also (c) it is our reasoned acts that are felt to be in the fullest
sense our own acts, voluntary acts. It is therefore clear that a man is or is chiefly the
dominant part of himself, and that a good man values this part of himself most. Hence the
good man will be a lover of self in the fullest degree, though in another sense than the
lover of self so-called by way of reproach, from whom he differs as much as living by
principle differs from living by passion, and aiming at what is noble from aiming at what
seems expedient.
Aristotle in 23 Volumes, Vol. 19, translated by H. Rackham. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1934.
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