§3.3τὸν αὐτὸν δὲ τρόπον ληπτέον καὶ περὶ πραότητος καὶ χαλεπότητος· καὶ γὰρ τὸν πρᾶον περὶ λύπην τὴν ἀπὸ θυμοῦ γιγνομένην ὁρῶμεν ὄντα, τῷ πρὸς ταύτην ἔχειν πώς.
In the same way, we must also understand concerning gentleness and harshness; for we see that the gentle man is concerned with the pain arising from anger, by being disposed in a certain way towards this.
διεγράψαμεν δὲ καὶ ἀντεθήκαμεν τῷ ὀργίλῳ καὶ χαλεπῷ καὶ ἀγρίῳ (πάντα γὰρ τὰ τοιαῦτα τῆς αὐτῆς ἐστι διαθέσεως) τὸν ἀνδραποδώδη καὶ τὸν ἀνόητον.
And we sketched and opposed to the passionate, harsh, and savage man (for all such belong to the same disposition) the slavish and the senseless man.
σχεδὸν γὰρ ταῦτα μάλιστα καλοῦσι τοὺς μηδʼ ἐφʼ ὅσοις δεῖ κινουμένους τὸν θυμόν, ἀλλὰ προπηλακιζομένους εὐχερῶς καὶ ταπεινοὺς πρὸς τὰς ὀλιγωρίας.
For they call almost especially by these names those who do not have their anger moved even at things they ought to, but are easily insulted and humble towards slights.
ἔστι γὰρ ἀντικείμενον τῷ μὲν ταχὺ τὸ μόλις, τῷ δʼ ἠρέμα τὸ σφόδρα, τῷ δὲ πολὺν χρόνον τὸ ὀλίγον λυπεῖσθαι ταύτην τὴν λύπην ἣν καλοῦμεν θυμόν.
For there is opposed to "quickly" "scarcely", to "quietly" "vehemently", and to "for a long time" "for a short time", in being pained with this pain which we call anger.
ἐπεὶ δʼ ὥσπερ καὶ ἐπὶ τῶν ἄλλων εἴπομεν, καὶ ἐνταῦθʼ ἐστὶν ὑπερβολὴ καὶ ἔλλειψις (ὁ μὲν γὰρ χαλεπὸς τοιοῦτος ἐστίν, ὁ καὶ θᾶττον καὶ μᾶλλον πάσχων καὶ πλείω χρόνον καὶ ὅτʼ οὐ δεῖ καὶ ὁποίοις οὐ δεῖ καὶ ἐπὶ πολλοῖς, ὁ δʼ ἀνδραποδώδης τοὐναντίον), δῆλον ὅτι ἔστι τις καὶ ὁ μέσος τῆς ἀνισότητος.
And since, just as we said in the case of the others, here too there is excess and deficiency (for the harsh man is such a one as is affected both more quickly and more, and for a longer time, and when he ought not, and with whom he ought not, and at many things, while the slavish man is the opposite), it is clear that there is also some mean of the inequality.
ἐπεὶ οὖν ἡμαρτημέναι ἀμφότεραι αἱ ἕξεις ἐκεῖναι, φανερὸν ὅτι ἐπιεικὴς ἡ μέση τούτων ἕξις· οὔτε γὰρ προτερεῖ οὔθʼ ὑστερίζει οὔτε οἷς οὐ δεῖ ὀργίζεται οὔτε οἷς δεῖ οὐκ ὀργίζεται.
Since, then, both those states are mistaken, it is manifest that the mean state of these is reasonable; for it neither anticipates nor lags behind, and neither is angry with those he ought not nor is not angry with those he ought to.
ὥστʼ ἐπεὶ καὶ πραότης ἡ βελτίστη ἕξις περὶ ταῦτα τὰ πάθη ἐστίν, εἴη καὶ ἡ πραότης μεσότης τις, καὶ ὁ πρᾶος μέσος τοῦ χαλεποῦ καὶ τοῦ ἀνδραποδώδους.
So that since gentleness is the best state concerning these affections, gentleness also would be a certain mean, and the gentle man a mean between the harsh and the slavish.
§3.4ἔστι δὲ καὶ ἡ μεγαλοψυχία καὶ ἡ μεγαλοπρέπεια καὶ ἡ ἐλευθεριότης μεσότητες.
And magnanimity and magnificence and liberality are also means.
ἡ μὲν ἐλευθεριότης περὶ χρημάτων κτῆσιν καὶ ἀποβολήν.
Liberality is concerned with the acquisition and loss of wealth.
ὁ μὲν γὰρ κτήσει μὲν πάσῃ μᾶλλον χαίρων ἢ δεῖ, ἀποβολῇ δὲ πάσῃ λυπούμενος μᾶλλον ἢ δεῖ ἀνελεύθερος, ὁ δʼ ἀμφότερα ἧττον ἢ δεῖ ἄσωτος, ὁ δʼ ἄμφω ὡς δεῖ ἐλευθέριος.
For he who rejoices in every acquisition more than is necessary, and is pained by every loss more than is necessary, is illiberal, while he who does both less than is necessary is profligate, and he who does both as is necessary is liberal.
τοῦτο δὲ λέγω τὸ ὡς δεῖ, καὶ ἐπὶ τούτων καὶ ἐπὶ τῶν ἄλλων, τὸ ὡς ὁ λόγος ὁ ὀρθός.
And by "as is necessary", both in these and in the other cases, I mean as right reason commands.
ἐπεὶ δʼ ἐκεῖνοι μέν εἰσιν ἐν ὑπερβολῇ καὶ ἐλλείψει, ὅπου δὲ ἔσχατα εἰσί, καὶ μέσον, καὶ τοῦτο βέλτιστον, ἓν δὲ περὶ ἕκαστον τῷ εἴδει τὸ βέλτιστον· ἀνάγκη καὶ τὴν ἐλευθεριότητα μεσότητα εἶναι ἀσωτίας καὶ ἀνελευθερίας περὶ χρημάτων κτῆσιν καὶ ἀποβολήν.
And since those are in excess and deficiency, and where there are extremes, there is also a mean, and this is best, and the best concerning each is one in species, it is necessary that liberality also is a mean between profligacy and illiberality concerning the acquisition and loss of wealth.
διχῶς δὲ τὰ χρήματα λέγομεν καὶ τὴν χρηματιστικήν.
And we speak of wealth and wealth-getting in two ways.
ἣ μὲν γὰρ καθʼ αὑτὸ χρῆσις τοῦ κτήματος ἐστίν, οἷον ὑποδήματος ἢ ἱματίου, ἣ δὲ κατὰ συμβεβηκὸς μέν, οὐ μέντοι οὕτως ὡς ἂν εἴ τις σταθμῷ χρήσαιτο τῷ ὑποδήματι, ἀλλʼ οἷον ἡ πώλησις καὶ ἡ μίσθωσις· χρῆται γὰρ ὑποδήματι.
For one is the use of the possession in itself, as of a shoe or a garment, and the other is accidental, yet not in such a way as if one should use a shoe for a weight, but such as selling and renting; for he uses the shoe.
ὁ δὲ φιλάργυρος ὁ περὶ τὸ νόμισμά ἐστιν ἐσπουδακώς, τὸ δὲ νόμισμα τῆς κτήσεως ἀντὶ τῆς κατὰ συμβεβηκὸς χρήσεως ἐστίν·
And the lover of money is he who is earnest about coin, and coin is in place of the accidental use of acquisition.
ὁ δʼ ἀνελεύθερος ἂν εἴη καὶ ἄσωτος περὶ τὸν κατὰ συμβεβηκὸς τρόπον τοῦ χρηματισμοῦ, καὶ γὰρ ἐπὶ τοῦ κατὰ φύσιν χρηματισμοῦ τὴν αὔξησιν διώκει· ὁ δʼ ἄσωτος ἐλλείπει τῶν ἀναγκαίων· ὁ δʼ ἐλευθέριος τὴν περιουσίαν δίδωσιν.
And the illiberal and the profligate would be concerned with the accidental way of wealth-getting, for even in the case of natural wealth-getting he pursues increase; but the profligate falls short of necessary things, while the liberal man gives his surplus.
αὐτῶν δὲ τούτων εἴδη λέγονται διαφέροντα τῷ μᾶλλον καὶ ἧττον περὶ μόρια, οἷον ἀνελεύθερος φειδωλὸς καὶ κίμβιξ καὶ αἰσχροκερδής, φειδωλὸς μὲν ἐν τῷ μὴ προΐεσθαι, αἰσχροκερδὴς δʼ ἐν τῷ ὁτιοῦν προσίεσθαι, κίμβιξ δὲ ὁ σφόδρα περὶ μικρὰ διατεινόμενος, παραλογιστὴς δὲ καὶ ἀποστερητὴς ὁ ἄδικος κατʼ ἀνελευθερίαν.
And of these themselves, species are said to differ by more and less concerning parts, as for example of the illiberal: parsimonious, skinflint, and sordidly greedy—parsimonious in not letting go, sordidly greedy in accepting anything, and skinflint is he who is vehemently strained about small things, and false reckoner and embezzler is the unjust man according to illiberality.
καὶ τοῦ ἀσώτου ὡσαύτως λαφύκτης μὲν ὁ ἐν τῷ ἀτάκτως ἀναλίσκειν, ἀλόγιστος δὲ ὁ ἐν τῷ μὴ ὑπομένειν τὴν ἀπὸ λογισμοῦ λύπην.
And of the profligate likewise: the squanderer is he who spends in a disorderly way, and the uncalculating is he who does not endure the pain arising from calculation.