priety requires, because it is not fitting to care alike for intimates and strangers, nor again to pain them alike.
It has been stated in a general way that his social intercourse will be regulated by propriety, and his aim will be to avoid giving pain and to contribute to pleasure, but with a constant reference to what is noble and expedient.
His proper object-matter seems to be the pleasures and pains which arise out of social intercourse, but whenever it is not honourable or even hurtful to him to contribute to pleasure, in these instances he will run counter and prefer to give pain.
Or if the things in question involve unseemliness to the doer, and this not inconsiderable, or any harm, whereas his opposition will cause some little pain, here he will not agree but will run counter.
1127a Again, he will regulate differently his intercourse with great men and with ordinary men, and with all people according to the knowledge he has of them; and in like manner, taking in any other differences which may exist, giving to each his due, and in itself preferring to give pleasure and cautious not to give pain, but still guided by the results, I mean by what is noble and expedient according as they preponderate.
Again, he will inflict trifling pain with a view to consequent pleasure.
Well, the man bearing the mean character is pretty well such as I have described him, but he has no name appropriated to him: of those who try to give pleasure, the man who simply and disinterestedly tries to be agreeable is called Over-Complaisant, he who does it with a view to secure some profit in the way of wealth, or those things which wealth may procure, is a Flatterer: I have said before, that the man who is “always non-content” is Cross and Contentious. Here the extremes have the appearance of being opposed to one another, because the mean has no appropriate name.
