Aristotle · Great Ethics §1.22.1-1.22.3

Gentleness as a Mean Regarding Anger

Passage 24 of 71 · Greek

Summary

Defines gentleness as a mean between irascibility and the lack of anger, and generalizes the view that all virtues are means. By examining the specific case of anger, it demonstrates that both excess and deficiency are blameworthy, whereas the mean, which is gentleness, is praiseworthy.

§1.22.1ἔχόμενον δʼ ἂν εἴη τούτου λέγειν ὑπὲρ πραότητος, [καὶ] τί ἐστι καὶ ἐν τίσιν.

Next after this, it would be appropriate to speak of gentleness, what it is and in what things it consists.

ἔστιν [μὲν] οὖν ἡ πραότης ἀνὰ μέσον ὀργιλότητος καὶ ἀοργησίας.

Now gentleness is a mean between irascibility and lack of anger.

καὶ ὅλως δὲ δοκοῦσιν αἱ ἀρεταὶ μεσότητές τινες εἶναι.

And in general, virtues seem to be certain means.

ὅτι δʼ εἰσὶ μεσότητες, καὶ οὕτως ἄν τις εἴπτοι· εἰ γάρ ἐστιν ἐν μεσότητι τὸ βέλτιστον, ἡ δʼ ἀρετή ἐστιν ἡ βελτίσπτη ἕξις, [βέλτιστον δʼ ἐπτὶ τὸ μέσον,] ἡ ἀρετὴ ἂν εἴη τὸ μέσον.

And that they are means, one might also say as follows: for if the best is in the mean, and virtue is the best state, [and the mean is best,] virtue would be the mean.

§1.22.2δῆλον δὲ ἔσται μᾶλλον καὶ καθʼ ἕκαστον σκοποῦσιν.

And this will be more obvious to those who examine each particular case.

ἐπειδὴ γάρ ἐστιν ὀργίλος ὁ παντὶ καὶ πάντως καὶ ἐπὶ πλεῖον ὀργιζόμενος, καὶ ψεκτὸς δὲ ὁ τοιοῦτος (οὔτε γὰρ παντὶ δεῖ ὀργίζεσθαι οὔτʼ ἐπὶ πᾶσιν οὔτε πάντως καὶ ἀεί, οὔδʼ οὖ πάλιν οὕτως ἔχειν δεῖ, ὥστε μηθενὶ μηδέποτε· §1.22.3καὶ γὰρ οὗτος ψεκτός, ἀνάλγητός γε ὥν), ἐπεὶ τοίνυν καὶ ὁ κατὰ τὴν ὑπερβολὴν ψεκτὸς καὶ ὁ κατὰ τὴν ἔλλειψιν· ὁ μέσος ἂν τούτων εἴη καὶ πρᾶος καὶ ἐπαινετός.

For since the irascible person is one who gets angry with everyone, in every way, and to excess, and such a person is blameworthy (for one ought neither to get angry with everyone, nor at everything, nor in every way and always, nor on the other hand ought one to be so disposed as to never get angry with anyone; for this person too is blameworthy, being indeed insensible), since, therefore, both the one who is in excess is blameworthy and the one who is in deficiency, the one who is in the middle of these would be both gentle and praiseworthy.

οὔτε γὰρ ὁ ἐλλείπων τῇ ὀργῇ οὔτε ὁ ὑπερβάλλων ἐπαινετός, ἀλλʼ ὁ μέσως ἔχων πρὸς ταῦτα, οὗτος πρᾶος.

For neither the one who is deficient in anger nor the one who exceeds is praiseworthy, but the one who is moderately disposed toward these is gentle.

καὶ ἡ πραότης δὲ τούτων τῶν παθῶν μεσότης ἂν εἴη.

And gentleness would be a mean of these passions.

Notes

1.22.1ἔχόμενον δʼ ἂν εἴη — The neuter present participle ἔχόμενον with the genitive τούτου forms an idiomatic expression meaning "following next upon this" or "directly adjacent to this." Combined with the potential optative ἂν εἴη, it expresses a logical sequence or propriety ("it would be next in order to speak..."), with the following infinitive clause λέγειν... functioning as the subject.
30σκοποῦσιν — Dative plural masculine of the present participle of σκοπέω. The dative functions as a dative of relation or reference ("to those who examine" or "in the eyes of those who examine"), qualifying δῆλον ἔσται ("it will be more obvious").
1.22.2ὥστε μηθενὶ μηδέποτε — The conjunction ὥστε introduces a clause of result. The use of the subjective negative μή (here μηθενὶ μηδέποτε) instead of οὐ indicates a natural tendency, condition, or a state of character (with an implied infinitive like ἔχειν), rather than an actual historical fact.
35ἀνάλγητός γε ὥν — The present participle ὤν functions causally, explaining the reason why this person is blameworthy ("since/because he is indeed insensible"). The particle γε emphasizes the preceding adjective ἀνάλγητός ("insensible"), highlighting the precise ground for censure.

Cite this passage

Aristotle, Great Ethics §1.22.1-1.22.3. Humanitext Reader, https://reader.humanitext.ai/en/text/urn:cts:greekLit:tlg0086.tlg022.humanitext-grc1:1.22.1-1.22.3

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