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bit, like a distemper, is taken on by imperceptible steps in advance (V.). In the foregoing account of the Ethical questions connected with the Will, Aristotle is happily unembroiled with the modern controversy. The _mal-apropos_ of 'Freedom' had not been applied to voluntary action. Accordingly, he treats the whole question from the inductive side, distinguishing the cases where people are praised or blamed for their conduct, from those where praise and blame are inapplicable as being powerless. It would have been well if the method had never been departed from; a sound Psychology would have improved the induction, but would never have introduced any question except as to the relative strength of the different feelings operating as motives to voluntary conduct. In one part of his argument, however, where he maintains that vice must be voluntary, because its opposite, virtue, is voluntary, he is already touching on the magical island of the bad enchantress; allowing a question of fact to be swayed by the notion of factitious dignity. Virtue is assumed to be voluntary, not on the evidence of fact, but because there would be an _indignity_ cast on it, to suppose otherwise. Now, this consideration, which Aristotle gives way to on various occasions, is the motive underlying the objectionable metaphor. After the preceding digression on the Voluntary and Involuntary, Aristotle takes up the consideration of the Virtues in order, beginning with COURAGE, which was one of the received cardinal virtues, and a subject of frequent discussion. (Plato, _Laches, Protagoras, Republic_, &c.) Courage [Greek: andreia], the mean between timidity and foolhardiness, has to do with evils. All evils are objects of fear; but there are some evils that even the brave man does right to fear--as disgrace. Poverty or disease he ought not to fear. Yet, he will not acquire the reputation of courage from not fearing these, nor will he acquire it if he be exempt from fear when about to be scourged. Again, if a man be afraid of envy from others, or of insults to his children or wife, he will not for that reason be regarded as a coward. It is by being superior to the fear of great evils, that a man is extolled as courageous; and the greatest of evils is death, since it is a final close, as well of good as of evil. Hence the dangers of war are the greatest occasion of courage. But the cause must be honourable (VI.). Thus the key to true courage
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