He says, again, that there is destiny, not indeed that all things are according to destiny, but that we have some choice, as he says in these words: “The blame is on the chooser: God is blameless,” and again, “This is a law of Adrasteia.” And if he thus affirms the part of destiny, he knew also that something was in our choice.[123] But he says that transgressions are involuntary. For to the most beautiful thing in us, which is the soul, none would admit something evil, that is, injustice; but that by ignorance and mistaking the good, thinking to do something fine, they [Sidenote: p. 38.] arrive at the evil.[124] And his explanation on this is most clear in the _Republic_, where he says: “And again do you dare to say that vice is disgraceful and hateful to God? How then does any one choose such an evil? He does it, you would say, who is overcome by the pleasures (of sense). Therefore this also is an involuntary action, if to overcome be a voluntary one. So that from all reasoning, reason proves injustice to be involuntary.” But some one objects to him about this: “Why then are men punished if they transgress involuntarily?” He answers: “So that they may be the more speedily freed from vice by undergoing correction.”[125] For that to undergo correction is not bad but good, if thereby comes purification from vices, and that the rest of mankind hearing of it will not transgress, but will be on their guard against such error.[126] He says, however, that the nature of evil comes not by God nor has it any special nature of its own; but it comes into being by contrariety and by following upon the good, either as excess or deficiency as we have before said about the virtues.[127] Now Plato, as [Sidenote: p. 39.] we have said above, bringing together the three divisions of general philosophy, thus philosophized. 17. _About Aristotle._