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As then in these cases we do not apply the term simply because each of the states is not a vice, but only like a vice in the way of analogy, so it is plain that in respect of Imperfect Self-Control and Self-Control we must limit the names to those states which have the same object-matter as Perfected Self-Mastery and utter loss of Self-Control, and that we do apply it to the case of anger only in the way of resemblance: for which reason, with an addition, we designate a man of Imperfect Self-Control in respect of anger, as of honour or of gain.
It is bodily Pleasures then which are the object-matter of Perfected Self-Mastery, but not even all these indifferently: I mean, that they who take pleasure in objects perceived by the Sight, as colours, and forms, and painting, are not denominated men of Perfected Self-Mastery, or wholly destitute of self-control; and yet it would seem that one may take pleasure even in such objects, as one ought to do, or excessively, or too little.
And in like manner we must go into all questions which are connected with the present. But the real starting point of the inquiry is, whether the two characters of Self-Control and Imperfect Self-Control are distinguished by their object-matter, or their respective relations to it.
Kindly Feeling always arises by reason of goodness and a certain amiability, when one man gives another the notion of being a fine fellow, or brave man, etc., as we said was the case sometimes with those matched against one another. Thus Unity of Sentiment is plainly a social Friendship, as it is also said to be: since it has for its object-matter things expedient and relating to life.
Here the extremes have the appearance of being opposed to one another, because the mean has no appropriate name. The mean state which steers clear of Exaggeration has pretty much the same object-matter as the last we described, and likewise has no name appropriated to it.
All bodily things which produce pleasure are necessary; and I call such those which relate to food and other grosser appetities, in short such bodily things as we assumed were the Object-matter of absence of Self-Control and of Perfected Self-Mastery.
Again: since Virtues have to do with actions and feelings, and on every feeling and every action pleasure and pain follow, here again is another proof that Virtue has for its object-matter pleasure and pain.
Now we must examine first whether men of Imperfect Self-Control act with a knowledge of what is right or not: next, if with such knowledge, in what sense; and next what are we to assume is the object-matter of the man of Imperfect Self-Control, and of the man of Self-Control; I mean, whether pleasure and pain of all kinds or certain definite ones; and as to Self-Control and Endurance, whether these are designations of the same character or different.
Yet it may seem to be necessary nevertheless, for one who wishes to become a real artist and well acquainted with the theory of his profession, to have recourse to general principles and ascertain all their capacities: for we have already stated that these are the object-matter of sciences.
He does not deserve the name if he does not compose with these accidental natural materials an image whose source is in his mind, and if he does not do it with the greatest possible economy, solidity, and perfection. All that we find outside of us, nay, within us, is object-matter; but deep within us lives also a power capable of giving an ideal form to this matter.
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