Book 3 / Chapter 12
Paragraph 1 - Voluntariness in Self-Indulgence Versus Cowardice
Explanation - Part By Part
"Self-indulgence is more like a voluntary state than cowardice. For the former is actuated by pleasure, the latter by pain, of which the one is to be chosen and the other to be avoided; and pain upsets and destroys the nature of the person who feels it, while pleasure does nothing of the sort."
Aristotle is comparing self-indulgence and cowardice in terms of how much control people have over them. He argues that self-indulgence is more voluntary, meaning it involves conscious choice, because it is driven by the pursuit of pleasure—a positive experience that people actively desire and choose. In contrast, cowardice arises from the fear of pain and suffering, which humans instinctively try to avoid. Pain has a way of overwhelming and destabilizing someone emotionally and physically, making them act out of desperation rather than clear intention. On the other hand, pleasure doesn’t have the same destabilizing effect, so actions motivated by it are more deliberate and within one's control. Essentially, Aristotle is claiming that since chasing pleasure is a more conscious decision than avoiding pain, self-indulgence reflects a greater degree of personal responsibility.
"Therefore self-indulgence is more voluntary. Hence also it is more a matter of reproach; for it is easier to become accustomed to its objects, since there are many things of this sort in life, and the process of habituation to them is free from danger, while with terrible objects the reverse is the case."
Aristotle is making a judgment here about self-indulgence compared to other moral failings. He argues that self-indulgence is more voluntary (or intentional) than something like cowardice. Why? Because people become more easily accustomed to the things they indulge in—like pleasures—since these temptations are present in abundance in everyday life and don't involve immediate dangers. For instance, it's straightforward to overindulge in tasty food, entertainment, or luxuries because they are appealing and readily accessible, and indulging in them doesn’t immediately harm you in a direct or obvious way.
In contrast, avoiding "terrible objects" (things we find frightening, like war or physical danger) isn’t something we can comfortably get used to, because these situations often evoke intense fear and involve a real threat to our well-being. Essentially, overcoming fear is harder because it deals with confronting pain or danger, whereas indulging in pleasures only requires giving in to desires.
Because self-indulgence is easier to get used to and doesn't involve danger, Aristotle considers it more intentional and therefore more blameworthy. People have more control over their indulgent behaviors, so society holds them to a higher standard.
"But cowardice would seem to be voluntary in a different degree from its particular manifestations; for it is itself painless, but in these we are upset by pain, so that we even throw down our arms and disgrace ourselves in other ways; hence our acts are even thought to be done under compulsion."
Aristotle is making a distinction between cowardice as a general state and the specific actions that result from it. He argues that cowardice, in itself, does not directly involve pain—it’s more of a personal disposition or characteristic. However, the specific actions that arise from cowardice (like fleeing from danger, throwing down weapons, or other acts of surrender) often come about because of the intense emotional pain or fear someone feels in a terrifying situation.
This distress can make it seem as though those actions are done under compulsion—that is, the person feels pushed or forced by their overwhelming fear, rather than making a fully free and deliberate choice. In other words, the fear dominates their reasoning so much that it diminishes their sense of control at that moment.
"For the self-indulgent man, on the other hand, the particular acts are voluntary (for he does them with craving and desire), but the whole state is less so; for no one craves to be self-indulgent."
Aristotle is distinguishing between individual actions and the overarching state of being self-indulgent. He explains that specific acts of self-indulgence, like indulging in excessive food, drink, or other pleasures, are voluntary because they are driven by cravings and desires. When a self-indulgent person engages in these actions, it’s a conscious choice—they actively seek out pleasure.
However, the overall condition of being a self-indulgent person is less voluntary. Why? Because no one intentionally sets out to become dominated by such cravings or to define themselves as self-indulgent. People don’t desire to have a flawed character—they simply fall into bad habits by repeatedly choosing short-term pleasures over long-term good. It’s the accumulation of these choices that shapes a person into a self-indulgent individual, even though that wasn’t their original goal.