[43] The terms are borrowed from the Seventh Book and are here used in their strict philosophical meaning. The [Greek: enkrates] is he who has bad or unruly appetites, but whose reason is strong enough to keep them under. The [Greek: akrates] is he whose appetites constantly prevail over his reason and previous good resolutions. By the law of habits the former is constantly approximating to a state in which the appetites are wholly quelled. This state is called [Greek: sophrosyne], and the man in it [Greek: sophron]. By the same law the remonstrances of reason in the latter grow fainter and fainter till they are silenced for ever. This state is called [Greek: akolasia], and the man in it [Greek: akolastos]. [44] This is untranslateable. As the Greek phrase, [Greek: echein logon tinos], really denotes substituting that person’s [Greek: logos] for one’s own, so the Irrational nature in a man of self-control or perfected self-mastery substitutes the orders of Reason for its own impulses. The other phrase means the actual possession of mathematical truths as part of the mental furniture, _i.e._ knowing them. [45] [Greek: xin] may be taken as opposed to [Greek: energeian], and the meaning will be, to show a difference between Moral and Intellectual Excellences, that men are commended for merely having the latter, but only for exerting and using the former. BOOK II [1] Which we call simply virtue. [2] For nature must of course supply the capacity. [3] Or “as a simple result of nature.” [4] This is done in the Sixth Book. [5] It is, in truth, in the application of rules to particular details of practice that our moral Responsibility chiefly lies no rule can be so framed, that evasion shall be impossible. See Bishop Butler’s Sermon on the character of Balaam, and that on Self-Deceit. [6] The words ἀκόλαστος and δειλὸς are not used here in their strict significations to denote confirmed states of vice: the ἐγκρατὴς necessarily feels pain, because he must always be thwarting passions which are a real part of his nature; though this pain will grow less and less as he nears the point of σωφροσύνη or perfected Self-Mastery, which being attained the pain will then and then only cease entirely. So a certain degree of fear is necessary to the _formation_ of true courage. All that is meant here is, that no habit of courage or self-mastery can be said to be matured, until pain altogether vanishes.