174
Aristotle's Ethics
Book VII.
Again, of the two forms of Imperfect Self-Control that is more easily cured which they have who are constitutionally of strong passions, than that of those who form resolutions and break them; and they that are so through habituation than they that are so naturally; since of course custom is easier to change than nature, because the very resemblance of custom to nature is what constitutes the difficulty of changing it; as Evenus says,
"Practice, I say, my friend, doth long endure,
And at the last is even very nature."
We have now said then what Self-Control is, what Imperfection of Self-Control, what Endurance, and what Softness, and how these states are mutually related.
XI
To consider the subject of Pleasure and Pain falls within the province of the Social-Science Philosopher, 1152b since he it is who has to fix the Master-End which is to guide us in dominating any object absolutely evil or good.
But we may say more: an inquiry into their nature is absolutely necessary. First, because we maintained that Moral Virtue and Moral Vice are both concerned with Pains and Pleasures: next, because the greater part of mankind assert that Happiness must include Pleasure (which by the way accounts for the word they use, μακάριος; χαίρειν being the root of that word).
Now some hold that no one Pleasure is good, either in itself or as a matter of result, because Good and Pleasure are not identical. Others that some Pleasures are good but the greater number bad. There is yet a third view; granting that every Pleasure is good, still the Chief Good cannot possibly be Pleasure.
In support of the first opinion (that Pleasure is utterly not-good) it is urged that:
1. Every Pleasure is a sensible process towards a complete