are so in
regard to this or that particular matter? (No. 6). The answer is, that
it applies directly to the bodily appetites and pleasures, which are
necessary up to a certain point (the sphere of Temperance), and then he
that commits unreasonable excess above this point is called Incontinent
simply. But if he commits excess in regard to pleasures, which, though
not necessary, are natural and, up to a certain point, reasonable--such
as victory, wealth, honour--we designate him as incontinent, yet with a
specification of the particular matter (IV.).

The modes of Bestiality, as cannibalism and unnatural passion, are
ascribed to morbid depravity of nature or of habits, analogous to
disease or madness (V.).

Incontinence in anger is not so bad as Incontinence in lust, because
anger (1) has more semblance of reason, (2) is more a matter of
constitution, (3) has less of deliberate purpose--while lust is crafty,
(4) arises under pain; and not from wantonness (VI.).

Persons below the average in resisting _pleasures_ are incontinent;
those below the average in resisting _pains_ are soft or effeminate.
The mass of men incline to both weaknesses. He that deliberately
pursues excessive pleasures, or other pleasures in an excessive way, is
said to be abandoned. The intemperate are worse than the incontinent.
Sport, in its excess, is effeminacy, as being relaxation from toil.
There are two kinds of incontinence: the one proceeding from
precipitancy, where a man acts without deliberating at all; the other
from feebleness,--where he deliberates, but where the result of
deliberation is too weak to countervail his appetite (VII.).
Intemperance or profligacy is more vicious, and less curable than
Incontinence. The profligate man is one who has in him no principle
(archae) of good or of right reason, and who does wrong without
afterwards repenting of it; the incontinent man has the good principle
in him, but it is overcome when he does wrong, and he afterwards
repents (VIII.). Here, again, Aristotle denies that sticking to one's
opinions is, _per se_, continence. The opinion may be wrong; in that
case, if a man sticks to it, prompted by mere self-assertion and love
of victory, it is a species of incontinence. One of the virtues of the
continent man is to be open to persuasion, and to desert one's
resolutions for a noble end (IX.). Incontinence is like sleep or
drunkenness as opposed to wakeful knowledge. The incontinent man is
like a