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Updated: May 14, 2025
But the term, conception of reason, or rational conception, itself indicates that it does not confine itself within the limits of experience, because its object-matter is a cognition, of which every empirical cognition is but a part nay, the whole of possible experience may be itself but a part of it a cognition to which no actual experience ever fully attains, although it does always pertain to it.
Of course, whether in the art of healing, or gymnastics, or any other, a man will treat individual cases the better for being acquainted with general rules; as, "that so and so is good for all, or for men in such and such cases:" because general maxims are not only said to be but are the object-matter of sciences: still this is no reason against the possibility of a man's taking excellent care of some one case, though he possesses no scientific knowledge but from experience is exactly acquainted with what happens in each point; just as some people are thought to doctor themselves best though they would be wholly unable to administer relief to others.
Again: whereas Lust is frequently opposed to Moral Choice, Lust is not to Lust. Lastly: the object-matter of Lust is the pleasant and the painful, but of Moral Choice neither the one nor the other. Still less can it be Anger, because actions done from Anger are thought generally to be least of all consequent on Moral Choice.
The next question to be discussed is whether there is a character to be designated by the term "of Imperfect Self-Control" simply, or whether all who are so are to be accounted such, in respect of some particular thing; and, if there is such a character, what is his object-matter.
Still it would seem that the Brave man has not for his object-matter even death in every circumstance; on the sea, for example, or in sickness: in what circumstances then? must it not be in the most honourable? now such is death in war, because it is death in the greatest and most honourable danger; and this is confirmed by the honours awarded in communities, and by monarchs.
So the Magnificent man must be also a liberal man, because the liberal man will also spend what he ought, and in right manner: but it is the Great, that is to say tke large scale, which is distinctive of the Magnificent man, the object-matter of liberality being the same, and without spending more money than another man he will make the work more magnificent.
What kind of fearful things then do constitute the object-matter of the Brave man? first of all, must they not be the greatest, since no man is more apt to withstand what is dreadful. Now the object of the greatest dread is death, because it is the end of all things, and the dead man is thought to be capable neither of good nor evil.
As there are some things naturally pleasant, and of these two kinds; those, namely, which are pleasant generally, and those which are so relatively to particular kinds of animals and men; so there are others which are not naturally pleasant but which come to be so in consequence either of maimings, or custom, or depraved natural tastes: and one may observe moral states similar to those we have been speaking of, having respectively these classes of things for their object-matter.
In like manner, he has no pleasure in merely seeing or finding a stag or wild goat, but in the prospect of a meal. The habits of Perfect Self-Mastery and entire absence of self-control have then for their object-matter such pleasures as brutes also share in, for which reason they are plainly servile and brutish: they are Touch and Taste.
So the Great-minded man bears himself as he ought in respect of honour and dishonour. In fact, without need of words, the Great-minded plainly have honour for their object-matter: since honour is what the great consider themselves specially worthy of, and according to a certain rate.
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