And we should adopt the same course as before, i.e. state the phenomena, and, after raising and discussing difficulties which suggest themselves, then exhibit, if possible, all the opinions afloat respecting these affections of the moral character; or, if not all, the greater part and the most important: for we may consider we have illustrated the matter sufficiently when the difficulties have been solved, and such theories as are most approved are left as a residuum. The chief points may be thus enumerated. It is thought, I. That Self-Control and Endurance belong to the class of things good and praiseworthy, while Imperfect Self-Control and Softness belong to that of things low and blameworthy. II. That the man of Self-Control is identical with the man who is apt to abide by his resolution, and the man of Imperfect Self-Control with him who is apt to depart from his resolution. III. That the man of Imperfect Self-Control does things at the instigation of his passions, knowing them to be wrong, while the man of Self-Control, knowing his lusts to be wrong, refuses, by the influence of reason, to follow their suggestions. IV. That the man of Perfected Self-Mastery unites the qualities of Self-Control and Endurance, and some say that every one who unites these is a man of Perfect Self-Mastery, others do not. V. Some confound the two characters of the man who has _no_ Self-Control, and the man of _Imperfect Self-Control_, while others distinguish between them. VI. It is sometimes said that the man of Practical Wisdom cannot be a man of Imperfect Self-Control, sometimes that men who are Practically Wise and Clever are of Imperfect Self-Control. VII. Again, men are said to be of Imperfect Self-Control, not simply but with the addition of the thing wherein, as in respect of anger, of honour, and gain. These then are pretty well the common statements. Chapter II. Now a man may raise a question as to the nature of the right conception in violation of which a man fails of Self-Control. That he can so fail when _knowing_ in the strict sense what is right some say is impossible: for it is a strange thing, as Socrates thought, that while Knowledge is present in his mind something else should master him and drag him about like a slave. Socrates in fact contended generally against the theory, maintaining there is no such state as that of Imperfect Self-Control, for that no one acts contrary to what is best conceiving it to be best but by reason of ignorance what is best. With all due respect to Socrates, his account of the matter is at variance with plain facts, and we must enquire with respect to the affection, if it be caused by ignorance what is the nature of the ignorance: for that the man so failing does not suppose his acts to be right before he is under the influence of passion is quite plain.[2]