The next book (Book VII.), is concerned partly with moral conditions, in which the agent seems to rise above the level of moral virtue or fall below that of moral vice, but partly and more largely with conditions in which the agent occupies a middle position between the two. Aristotle’s attention is here directed chiefly towards the phenomena of “Incontinence,” weakness of will or imperfect self-control. This condition was to the Greeks a matter of only too frequent experience, but it appeared to them peculiarly difficult to understand. How can a man know what is good or best for him, and yet chronically fail to act upon his knowledge? Socrates was driven to the paradox of denying the possibility, but the facts are too strong for him. Knowledge of the right rule may be present, nay the rightfulness of its authority may be acknowledged, and yet time after time it may be disobeyed; the will may be good and yet overmastered by the force of desire, so that the act done is contrary to the agent’s will. Nevertheless the act may be the agent’s, and the will therefore divided against itself. Aristotle is aware of the seriousness and difficulty of the problem, but in spite of the vividness with which he pictures, and the acuteness with which he analyses, the situation in which such action occurs, it cannot be said that he solves the problem. It is time that he rises above the abstract view of it as a conflict between reason and passion, recognising that passion is involved in the knowledge which in conduct prevails or is overborne, and that the force which leads to the wrong act is not blind or ignorant passion, but always has some reason in it. But he tends to lapse back into the abstraction, and his final account is perplexed and obscure. He finds the source of the phenomenon in the nature of the desire for bodily pleasures, which is not irrational but has something rational in it. Such pleasures are not necessarily or inherently bad, as has sometimes been maintained; on the contrary, they are good, but only in certain amounts or under certain conditions, so that the will is often misled, hesitates, and is lost. Books VIII. and IX. (on Friendship) are almost an interruption of the argument. The subject-matter of them was a favourite topic of ancient writers, and the treatment is smoother and more orderly than elsewhere in the _Ethics_. The argument is clear, and may be left without comment to the readers. These books contain a necessary and attractive complement to the somewhat dry account of Greek morality in the preceding books, and there are in them profound reflections on what may be called the metaphysics of friendship or love.