Now Feelings neither the virtues nor vices are, because in right of the Feelings we are not denominated either good or bad, but in right of the virtues and vices we are. Again, in right of the Feelings we are neither praised nor blamed,[10] (for a man is not commended for being afraid or being angry, nor blamed for being angry merely but for being so in a particular way), but in right of the virtues and vices we are. Again, both anger and fear we feel without moral choice, whereas the virtues are acts of moral choice, or at least certainly not independent of it. Moreover, in right of the Feelings we are said to be moved, but in right of the virtues and vices not to be moved, but disposed, in a certain way. And for these same reasons they are not Capacities, for we are not called good or bad merely because we are able to feel, nor are we praised or blamed. And again, Capacities we have by nature, but we do not come to be good or bad by nature, as we have said before. Since then the virtues are neither Feelings nor Capacities, it remains that they must be States. Chapter V. Now what the genus of Virtue is has been said; but we must not merely speak of it thus, that it is a state but say also what kind of a state it is. 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,[11] 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.[12]