We must observe then that all excellence makes that whereof it is the excellence both to be itself in a good state and to perform its work well. The excellence of the eye, for instance, makes both the eye good and its work also: for by the excellence of the eye we see well. So too the excellence of the horse makes a horse good, and good in speed, and in carrying his rider, and standing up against the enemy. If then this is universally the case, the excellence of Man, i.e. Virtue, must be a state whereby Man comes to be good and whereby he will perform well his proper work. Now how this shall be it is true we have said already, but still perhaps it may throw light on the subject to see what is its characteristic nature.
In all quantity then, whether continuous or discrete,[1] one may take the greater part, the less, or the exactly equal, and these either with reference to the thing itself, or relatively to us: and the exactly equal is a mean between excess and defect. Now by the mean of the thing, i.e. absolute mean, I denote that which is equidistant from either extreme (which of course is one and the same to all), and by the mean relatively to ourselves, that which is neither too much nor too little for the particular individual. This of course is not one nor the same to all: for instance, suppose ten is too much and two too little, people take six for the absolute mean; because it exceeds the smaller sum by exactly as much as it is itself exceeded by the larger, and this mean is according to arithmetical proportion.[2]
But the mean relatively to ourselves must not be so found ; for it does not follow, supposing ten minæ is too large a 1106bquantity to eat and two too small, that the trainer will order his man six; because for the person who is to take it this also may be too much or too little: for Milo it would be too little, but for a man just commencing his athletic exercises too much: similarly too of the exercises themselves, as running or wrestling.
So then it seems every one possessed of skill avoids excess
- ↑ This refers to the division of quantity πόσον in the Categories. Those Quantities are called by Aristotle Continuous, whose parts have position relatively to one another, as a line, surface, or solid; those discrete, whose parts have no such relation, as numbers themselves, or any string of words grammatically unconnected.
- ↑ Numbers are in arithmetical proportion (more usually called progression), when they increase or decrease by a common difference: thus, 2, 6, 10 are so, because 2+4=6; 6+4=10; or vice versa, 10−4=6; 6−4=2.
