Nicomachean Ethics

then disobeys all his orders. This sort of philosophizing will no more produce a healthy habit of mind than this sort of treatment will produce a healthy habit of body.

V
We have next to inquire what excellence or virtue is.
A quality of the soul is either (1) a passion or emotion, or (2) a power or faculty, or (3) a habit or trained faculty; and so virtue must be one of these three. By (1) a passion or emotion we mean appetite, anger, fear, confidence, envy, joy, love, hate, longing, emulation, pity, or generally that which is accompanied by pleasure or pain; (2) a power or faculty is that in respect of which we are said to be capable of being affected in any of these ways, as, for instance, that in respect of which we are able to be angered or pained or to pity; and (3) a habit or trained faculty is that in respect of which we are well or ill-regulated or disposed in the matter of our affections; as, for instance, in the matter of being angered, we are ill regulated if we are too violent or too slack, but if we are moderate in our anger we are well regulated. And so with the rest.
Now, the virtues are not emotions, nor are the vices⁠—(1) because we are not called good or bad in respect of our emotions, but are called so in respect of our virtues or vices; (2) because we are neither praised nor blamed in respect of our emotions (a man is not praised for being afraid or angry, nor blamed for being angry simply, but for being angry in a particular way), but we are praised or blamed in respect of our virtues or vices; (3) because we may be angered or frightened without deliberate choice, but the virtues are a kind of deliberate choice, or at least are impossible without it; and (4) because in respect of our emotions we are said to be moved, but in respect of our virtues and vices we are not said to be moved, but to be regulated or disposed in this way or in that.
For these same reasons also they are not powers or faculties; for we are not called either good or bad for being merely capable of emotion, nor are we either praised or blamed for this. And further, while nature gives us our powers or faculties, she does not make us either good or bad. (This point, however, we have already treated.)
If, then, the virtues be neither emotions nor faculties, it only remains for them to be habits or trained faculties.


VI
We have thus found the genus to which virtue belongs; but we want to know, not only that it is a trained faculty, but also what species of trained faculty it is.
We may safely assert that the virtue or excellence of a thing causes that thing both to be itself in good condition and to perform its function well. The excellence of the eye, for instance, makes both the eye and its work good; for it is by the excellence of the eye that we see well. So the proper excellence of the horse makes a horse what he should be, and makes him good at running, and carrying his rider, and standing a charge.
If, then, this holds good in all cases, the proper excellence or virtue of man will be the habit or trained faculty that makes a man good and makes him perform his function well.
How this is to be done we have already said, but we may exhibit the same conclusion in another way, by inquiring what the nature of this virtue is.
Now, if we have any quantity, whether continuous or discrete, 25 it is possible to take either a larger [or too large], or a smaller [or too small], or an equal [or fair] amount, and that either absolutely or relatively to our own needs.
By an equal or fair amount I understand a mean amount, or one that lies between excess and deficiency.
By the absolute mean, or mean relatively to the thing itself, I understand that which is equidistant from both extremes, and this is one and the same for all.
By the mean relatively to us I understand that which is neither too much nor too little for us; and this is not one and the same for all.
For instance, if ten be larger [or too large] and two be smaller [or too small], if we take six we take the mean relatively to the thing itself [or the arithmetical mean]; for it exceeds one extreme by the same amount by which it is exceeded by the other extreme: and this is the mean in arithmetical proportion.
But the mean relatively to us cannot be found in this way. If ten pounds of food is too much for a given man to eat, and two pounds too little, it does not follow that the trainer will order him six pounds: for that also may perhaps be too much for the man in question, or too little; too little for Milo, too much for the beginner. The same holds true in running and wrestling.
And so we may say generally that a master in any art avoids what is too much and what is too little, and seeks for the mean and chooses it⁠—not the absolute but the relative mean.
If, then, every art or science perfects its work in this way, looking to the mean and bringing its work up to this standard (so that people are wont to say of a good work that nothing could be taken from it or added to it, implying that excellence is destroyed by excess or deficiency, but secured by observing the mean; and good artists, as we say, do in fact keep their eyes fixed on this in all that they do), and if virtue, like nature, is more exact and better