Book 3 / Chapter 11
Paragraph 3 - The Nature of Self-Indulgence and Temperance
Explanation - Part By Part
"The self-indulgent man, then, craves for all pleasant things or those that are most pleasant, and is led by his appetite to choose these at the cost of everything else; hence he is pained both when he fails to get them and when he is merely craving for them (for appetite involves pain); but it seems absurd to be pained for the sake of pleasure."
Aristotle is pointing out the contradiction and flaw in the behavior of a self-indulgent person. Such a person desires all pleasurable things—especially those that bring the most enjoyment—and is guided purely by their desires, often to the point of sacrificing other important aspects of life. However, this pursuit comes with a cost: they experience pain not only when they fail to obtain what they crave but even while they are merely longing for it. This is because raw desire, or appetite, inherently brings discomfort when it remains unfulfilled. Aristotle highlights the irony here: it seems illogical and almost absurd to endure pain in the pursuit of pleasure, as the two are supposed to be opposites, yet this is exactly what happens to the self-indulgent person.
"People who fall short with regard to pleasures and delight in them less than they should are hardly found; for such insensibility is not human. Even the other animals distinguish different kinds of food and enjoy some and not others; and if there is any one who finds nothing pleasant and nothing more attractive than anything else, he must be something quite different from a man; this sort of person has not received a name because he hardly occurs."
Aristotle is saying that it's extremely rare to encounter people who lack the ability to enjoy pleasures altogether or who take less enjoyment in them than they naturally should. In fact, such an extreme lack of sensitivity to pleasure seems almost inhuman. Even animals, Aristotle points out, can tell the difference between different types of food, preferring some over others, and experiencing enjoyment from certain things.
So if someone existed who felt no pleasure at all—or found nothing particularly appealing compared to anything else—that person would be so far removed from the normal human experience that they’d essentially be something other than human. Such a condition is so unusual that no one has even bothered to name it, because instances of it are practically nonexistent.
"The temperate man occupies a middle position with regard to these objects. For he neither enjoys the things that the self-indulgent man enjoys most-but rather dislikes them-nor in general the things that he should not, nor anything of this sort to excess, nor does he feel pain or craving when they are absent, or does so only to a moderate degree, and not more than he should, nor when he should not, and so on; but the things that, being pleasant, make for health or for good condition, he will desire moderately and as he should, and also other pleasant things if they are not hindrances to these ends, or contrary to what is noble, or beyond his means."
This section focuses on Aristotle's idea of the "temperate man," someone who exemplifies a balanced, reasonable approach to pleasure. Here's the thought: the temperate man doesn't fixate on or crave indulgent, over-the-top pleasures that might lead to harm or excess, like the self-indulgent person does. In fact, he tends to avoid or even dislike those extremes. At the same time, the temperate man doesn’t completely reject all pleasure to the point of denying himself what is healthy or natural—that’s not Aristotle’s goal either. Instead, his attitude toward pleasure is measured and thoughtful.
He accepts and pursues pleasures that are good for him, like those linked to health or overall well-being, but only to a reasonable extent. He also enjoys other pleasures, as long as they don't interfere with more important priorities, conflict with moral integrity (what is noble), or go beyond his practical resources (beyond his means). So, the temperate man approaches pleasure with balance—desiring and enjoying it where it makes sense, but always within limits. For Aristotle, this middle way is what living virtuously looks like when dealing with pleasure.
"For he who neglects these conditions loves such pleasures more than they are worth, but the temperate man is not that sort of person, but the sort of person that the right rule prescribes."
Aristotle is pointing out that when someone disregards the proper limits or context for enjoying pleasures, they end up valuing those pleasures more than they deserve. This is a mistake because it leads to an imbalance—prioritizing fleeting satisfaction over more meaningful or important goals like health, virtue, or reason.
In contrast, the temperate man—the ideal Aristotle describes—acts in alignment with what he calls "the right rule." This means his desires and actions are guided by reason and moderation. Such a person enjoys pleasures appropriately—in the right way, at the right time, and to the right degree, always considering whether those pleasures align with broader values like health, responsibility, or noble conduct. The temperate person strikes a balance, respecting the limits set by reason, rather than being ruled by excessive cravings.
In short, the temperate man follows reason and harmony, not impulse or overindulgence.