Furthermore, to the character of Imperfect Self-Control is opposed that of Self-Control, and to that of Softness that of Endurance: because Endurance consists in continued resistance but Self-Control in actual mastery, and continued resistance and actual mastery are as different as not being conquered is from conquering; and so Self-Control is more choice-worthy than Endurance. Again, he who fails when exposed to those temptations against which the common run of men hold out, and are well able to do so, is Soft and Luxurious (Luxury being a kind of Softness): the kind of man, I mean, to let his robe drag in the dirt to avoid the trouble of lifting it, and who, aping the sick man, does not however suppose himself wretched though he is like a wretched man. So it is too with respect to Self-Control and the Imperfection of it: if a man yields to pleasures or pains which are violent and excessive it is no matter for wonder, but rather for allowance if he made what resistance he could (instances are, Philoctetes in Theodectes’ drama when wounded by the viper; or Cercyon in the Alope of Carcinus, or men who in trying to suppress laughter burst into a loud continuous fit of it, as happened, you remember, to Xenophantus), but it is a matter for wonder when a man yields to and cannot contend against those pleasures or pains which the common herd are able to resist; always supposing his failure not to be owing to natural constitution or disease, I mean, as the Scythian kings are constitutionally Soft, or the natural difference between the sexes. Again, the man who is a slave to amusement is commonly thought to be destitute of Self-Control, but he really is Soft; because amusement is an act of relaxing, being an act of resting, and the character in question is one of those who exceed due bounds in respect of this. Moreover of Imperfect Self-Control there are two forms, Precipitancy and Weakness: those who have it in the latter form though they have made resolutions do not abide by them by reason of passion; the others are led by passion because they have never formed any resolutions at all: while there are some who, like those who by tickling themselves beforehand get rid of ticklishness, having felt and seen beforehand the approach of temptation, and roused up themselves and their resolution, yield not to passion; whether the temptation be somewhat pleasant or somewhat painful. The Precipitate form of Imperfect Self-Control they are most liable to who are constitutionally of a sharp or melancholy temperament: because the one by reason of the swiftness, the other by reason of the violence, of their passions, do not wait for Reason, because they are disposed to follow whatever notion is impressed upon their minds.