Well then, that excess with respect to pleasures is absence of self-control, and blameworthy, is plain. But viewing these habits on the side of pains, we find that a man is not said to have the virtue for withstanding them (as in the case of Courage), nor the vice for not withstanding them; but the man destitute of self-control is such, because he is pained more than he ought to be at not obtaining things which are pleasant (and thus his pleasure produces pain to him), and the man of Perfected Self-Mastery is such in virtue of not being pained by their absence, that is, by having to abstain from what is pleasant. Now the man destitute of self-control desires either all pleasant things indiscriminately or those which are specially pleasant, and he is impelled by his desire to choose these things in preference to all others; and this involves pain, not only when he misses the attainment of his objects but, in the very desiring them, since all desire is accompanied by pain. Surely it is a strange case this, being pained by reason of pleasure. As for men who are defective on the side of pleasure, who take less pleasure in things than they ought, they are almost imaginary characters, because such absence of sensual perception is not natural to man: for even the other animals distinguish between different kinds of food, and like some kinds and dislike others. In fact, could a man be found who takes no pleasure in anything and to whom all things are alike, he would be far from being human at all: there is no name for such a character because it is simply imaginary. But the man of Perfected Self-Mastery is in the mean with respect to these objects: that is to say, he neither takes pleasure in the things which delight the vicious man, and in fact rather dislikes them, nor at all in improper objects; nor to any great degree in any object of the class; nor is he pained at their absence; nor does he desire them; or, if he does, only in moderation, and neither more than he ought, nor at improper times, and so forth; but such things as are conducive to health and good condition of body, being also pleasant, these he will grasp at in moderation and as he ought to do, and also such other pleasant things as do not hinder these objects, and are not unseemly or disproportionate to his means; because he that should grasp at such would be liking such pleasures more than is proper; but the man of Perfected Self-Mastery is not of this character, but regulates his desires by the dictates of right reason. Chapter XIV. Now the vice of being destitute of all Self-Control seems to be more truly voluntary than Cowardice, because pleasure is the cause of the former and pain of the latter, and pleasure is an object of choice, pain of avoidance. And again, pain deranges and spoils the natural disposition of its victim, whereas pleasure has no such effect and is more voluntary and therefore more justly open to reproach.