Book 2 / Chapter 2
Paragraph 2 - The Principle of the Mean in Virtue
Explanation - Part By Part
"But though our present account is of this nature we must give what help we can."
Aristotle is acknowledging that the discussion about ethics and virtues—how we should live and act—is inherently imprecise and based on general principles, not rigid rules. Despite this vagueness, he asserts the importance of providing some guidance or insight to help us navigate these matters to the best of our ability. This shows his practical approach: even if perfect clarity isn't possible, offering what guidance we can is still valuable for understanding and applying these ideas to real life.
"First, then, let us consider this, that it is the nature of such things to be destroyed by defect and excess, as we see in the case of strength and of health (for to gain light on things imperceptible we must use the evidence of sensible things); both excessive and defective exercise destroys the strength, and similarly drink or food which is above or below a certain amount destroys the health, while that which is proportionate both produces and increases and preserves it."
Aristotle is explaining that in many aspects of life, extremes—whether too much or too little—can ruin something, while balance is what keeps it thriving. He uses examples from physical health to make this clear. If you exercise too much or too little, it harms your strength; similarly, overeating or undereating damages your health. But if you engage in exercise and eat in the right amounts, your body becomes stronger and healthier. In essence, moderation—the "just right" amount—is key to maintaining and improving these states.
"So too is it, then, in the case of temperance and courage and the other virtues."
Aristotle is applying the principle of balance (also called the doctrine of the "mean") to virtues like temperance and courage. He is saying that virtues are not just abstract ideals; they exist as a result of striking the right balance. Temperance (self-control) and courage need to avoid both extremes—too much and too little—because either extreme destroys the virtue itself. Virtue, in his view, isn’t about an all-or-nothing approach but about finding that balanced "sweet spot" where the quality thrives.
"For the man who flies from and fears everything and does not stand his ground against anything becomes a coward, and the man who fears nothing at all but goes to meet every danger becomes rash;"
Aristotle is using this example to explain how virtues lie in a balance between two extremes. He’s saying that someone who is overly afraid of everything, to the point of avoiding all challenges or dangers, becomes a coward. On the other hand, someone who has no fear at all and recklessly confronts every possible danger becomes rash or foolish. Both of these extremes are unhealthy and problematic. The virtue—here specifically courage—is found in the middle ground, where a person is neither paralyzed by fear nor mindlessly fearless, but appropriately brave in the face of what genuinely warrants it.
"and similarly the man who indulges in every pleasure and abstains from none becomes self-indulgent, while the man who shuns every pleasure, as boors do, becomes in a way insensible;"
Aristotle is emphasizing the importance of balance when it comes to enjoying pleasures. He argues that someone who indulges in every pleasure without restraint becomes self-indulgent—a person overly focused on gratification, lacking discipline or moderation. On the other hand, someone who avoids every form of pleasure, rejecting even those things that can bring natural or appropriate enjoyment, becomes insensible—emotionally dull or unfeeling, almost robotic in their approach to life. Both extremes, whether indulgence or refusal, are harmful. The key is to find a balanced middle ground where pleasures are enjoyed in moderation and in alignment with what is good and fitting for a virtuous life.
"temperance and courage, then, are destroyed by excess and defect, and preserved by the mean."
Aristotle is making a significant point here: virtues, like temperance (self-control) and courage (bravery), can only thrive when you strike a balance, or what he calls the mean. If you go to one extreme or the other—either too much or too little—you destroy the virtue.
For example, courage is a good thing, but if you have too little courage, you’re a coward—unable to face danger even when it’s necessary. On the flip side, if you have too much courage, you become reckless or rash, putting yourself in unnecessary danger. True courage sits in the middle, where you face fear in the right way, at the right time, and for the right reasons.
The same applies to temperance, or your ability to manage desires and pleasures. If you overindulge, you become self-indulgent, which can lead to harmful consequences. On the other hand, if you completely reject all pleasures, to the point of becoming indifferent to things that bring reasonable enjoyment, you lose the balance as well—this would make you insensitive.
The mean is where virtue lives—it’s about finding that middle ground where you act in ways that are neither excessive nor deficient. This balanced approach helps virtues like temperance and courage stay strong and flourish.