The having any of these inclinations is something foreign to what is denominated Vice, just as Brutishness is: and when a man has them his mastering them is not properly Self-Control, nor his being mastered by them Imperfection of Self-Control in the proper sense, but only in the way of resemblance; just as we may say a man of ungovernable wrath fails of Self-Control in respect of anger but not simply fails of Self-Control. For all excessive folly, cowardice, absence of Self-Control, or irritability, are either Brutish or morbid. The man, for instance, who is naturally afraid of all things, even if a mouse should stir, is cowardly after a Brutish sort; there was a man again who, by reason of disease, was afraid of a cat: and of the fools, they who are naturally destitute of Reason and live only by Sense are Brutish, as are some tribes of the far-off barbarians, while others who are so by reason of diseases, epileptic or frantic, are in morbid states. So then, of these inclinations, a man may sometimes merely have one without yielding to it: I mean, suppose that Phalaris had restrained his unnatural desire to eat a child: or he may both have and yield to it. As then Vice when such as belongs to human nature is called Vice simply, while the other is so called with the addition of “brutish” or “morbid,” but not simply Vice, so manifestly there is Brutish and Morbid Imperfection of Self-Control, but that alone is entitled to the name without any qualification which is of the nature of utter absence of Self-Control, as it is found in Man. Chapter VI. It is plain then that the object-matter of Imperfect Self-Control and Self-Control is restricted to the same as that of utter absence of Self-Control and that of Perfected Self-Mastery, and that the rest is the object-matter of a different species so named metaphorically and not simply: we will now examine the position, “that Imperfect Self-Control in respect of Anger is less disgraceful than that in respect of Lusts.” In the first place, it seems that Anger does in a way listen to Reason but mishears it; as quick servants who run out before they have heard the whole of what is said and then mistake the order; dogs, again, bark at the slightest stir, before they have seen whether it be friend or foe; just so Anger, by reason of its natural heat and quickness, listening to Reason, but without having heard the command of Reason, rushes to its revenge. That is to say, Reason or some impression on the mind shows there is insolence or contempt[14] in the offender, and then Anger, reasoning as it were that one ought to fight against what is such, fires up immediately: whereas Lust, if Reason or Sense, as the case may be, merely says a thing is sweet, rushes to the enjoyment of it: and so Anger follows Reason in a manner, but Lust does not and is therefore more disgraceful: because he that cannot control his anger yields in a manner to Reason, but the other to his Lust and not to Reason at all.