Book 3 / Chapter 11
Paragraph 2 - Excess and Self-Indulgence
Explanation - Part By Part
"Plainly, then, excess with regard to pleasures is self-indulgence and is culpable;"
Aristotle is stating clearly here that indulging in pleasures excessively—beyond what is reasonable or appropriate—is what he defines as self-indulgence (or lack of self-control). Moreover, this behavior is not just seen as undesirable; it is actively blameworthy or morally wrong (culpable). Essentially, overindulging in pleasures reflects poor character and a failure to exercise proper discipline or moderation.
"with regard to pains one is not, as in the case of courage, called temperate for facing them or self-indulgent for not doing so,"
In this part, Aristotle is pointing out a distinction: when it comes to enduring pain, we don't use the terms "temperate" or "self-indulgent" to describe a person's behavior. This is unlike situations involving courage, where we commend someone for facing pain or fear bravely. In other words, in moral discussions about self-control (temperance) or overindulgence, these terms apply specifically to how we handle pleasures, not how we deal with pains. Courage deals with enduring hardship or fear, but temperance is about resisting the lure of pleasures.
So, he's essentially narrowing the focus: temperance is about self-mastery in relation to pleasurable things, not the experience of pain. This clarification helps set up his broader discussion about self-control and excess.
"but the selfindulgent man is so called because he is pained more than he ought at not getting pleasant things (even his pain being caused by pleasure),"
This part highlights an interesting paradox about self-indulgent people. Aristotle is saying that a self-indulgent person experiences pain or discomfort not because of something truly harmful or necessary for survival, but because they can't have something they find pleasurable. In other words, the very pursuit or absence of pleasure causes them suffering. This reflects how an unhealthy attachment to pleasure—or an excessive desire for it—creates emotional or mental strain, which may seem ironic given that pleasure is supposed to be a source of enjoyment or relief, not pain.
"and the temperate man is so called because he is not pained at the absence of what is pleasant and at his abstinence from it."
In this part, Aristotle points out an important quality of the temperate person, which is self-control and balance. A temperate person does not feel upset or distressed when they don’t get to indulge in pleasurable things, nor do they suffer emotionally when they abstain from them. Essentially, they exhibit a healthy detachment from material or sensory pleasures—they enjoy them when appropriate but are not controlled by a craving for them. This reflects an inner harmony and strength, as their happiness doesn’t depend on constant indulgence in pleasures.