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