occasion. Further, we must denominate an action voluntary or involuntary at the time of doing it: now in the given case the man acts voluntarily, because the originating of the motion of his limbs in such actions rests with himself; and where the origination is in himself it rests with himself to do or not to do.
Such actions then are voluntary, though in the abstract perhaps involuntary because no one would choose any of such things in and by itself.
But for such actions men sometimes are even praised, as when they endure any disgrace or pain to secure great and honourable equivalents; if vice versâ, then they are blamed, because it shows a base mind to endure things very disgraceful for no honourable object, or for a trifling one.
For some again no praise is given, but allowance is made; as where a man does what he should not by reason of such things as overstrain the powers of human nature, or pass the limits of human endurance.
Some acts perhaps there are for which compulsion cannot be pleaded, but a man should rather suffer the worst and die; how absurd, for instance, are the pleas of compulsion with which Alcmæon in Euripides' play excuses his matricide!
But it is difficult sometimes to decide what kind of thing should be chosen instead of what, or what endured in preference to what, and much more so to abide by one's decisions: for in general the alternatives are painful, and the actions required are base, and so praise or blame is awarded according as persons have been compelled or no.
1110b What kind of actions then are to be called compulsory? may we say, simply and abstractedly whenever the cause is external and the agent contributes nothing; and that where the acts are in themselves such as one would not wish but choiceworthy at the present time and in preference to such and such things, and where the origination rests with the agent, the actions are in themselves involuntary but at the given time and in preference to such and such things
