=Necessity of Superior Interest.=--Now calculation of the utilitarian type is not adequate to deal with this temptation. Those who are prone to reflection upon results are just those who are least likely to be carried away by excitement--unless, as is the case with some specialists, thinking is itself the mode of indulgence in excitement.[189] With those who are carried away habitually by some mode of excitement, the disease and the incapacity to take the proffered remedy of reflection are the same thing. Only some _other_ passion will accomplish the desired control. With the Greeks, it was æsthetic passion, love of the grace and beauty, the rhythm and harmony, of a self-controlled life. With the Romans, it was the passion for dignity, power, honor of personality, evidenced in rule of appetite. Both of these motives remain among the strong allies of ordered conduct. But the passion for purity, the sense of something degrading and foul in surrender to the base, an interest in something spotless, free from adulteration, are, in some form or other, the chief resource in overcoming the tendency of excitement to usurp the governance of the self.[190] § 2. COURAGE[191] OR PERSISTENT VIGOR While love of excitement allures man from the path of reason, fear of pain, dislike to hardship, and laborious effort, hold him back from entering it. Dislike of the disagreeable inhibits or contracts the putting forth of energy, just as liking for agreeable stimulation discharges and exhausts it. Intensity of active interest in the good alone subdues that instinctive shrinking from the unpleasant and hard which slackens energy or turns it aside. Such energy of devotion is courage. Its etymological connection with the Latin word for _heart_, suggests a certain abundant spontaneity, a certain overflow of positive energy; the word was applied to this aspect of virtue when the heart was regarded as literally (not metaphorically) the seat of vital impulse and abundant forcefulness. =Courage and the Common Good.=--One of the problems of early Greek thought was that of discriminating courage as virtuous from a sort of animal keenness and alacrity, easily running into recklessness and bravado. It was uniformly differentiated from mere overflow of physical energy by the fact that it was exhibited in support of some common or social good. It bore witness to its voluntary character by abiding in the face of threatened evil. Its simplest form was patriotism--willingness to brave the danger of death in facing the country's enemy from love of country. And this basic largeness of spirit in which the individual sinks considerations of personal loss and harm in allegiance to an objective good remains a cardinal aspect of all right disposition.