Book 3 / Chapter 12
Paragraph 2 - Temperance and the Appetitive Element
Explanation - Part By Part
"The name self-indulgence is applied also to childish faults; for they bear a certain resemblance to what we have been considering. Which is called after which, makes no difference to our present purpose; plainly, however, the later is called after the earlier."
Aristotle is explaining that the term "self-indulgence" can also be used to describe faults or flaws that are common in children. These faults are similar in nature to what he has been discussing about self-indulgence in adults. He points out that it doesn't really matter whether the term originally referred to adults' behaviors and then was applied to children, or vice versa—what matters is the connection between the two. However, he does note that it seems more natural for the name to have initially referred to adults, with it later being extended to describe similar tendencies in children. This distinction isn’t crucial to the argument but serves to highlight the resemblance between the two contexts.
"The transference of the name seems not a bad one; for that which desires what is base and which develops quickly ought to be kept in a chastened condition, and these characteristics belong above all to appetite and to the child, since children in fact live at the beck and call of appetite, and it is in them that the desire for what is pleasant is strongest."
In this part, Aristotle explains why the term "self-indulgence" is sometimes applied to childish behavior. He observes that both children and self-indulgent adults share similar characteristics: they are driven by their appetites and strong desires for pleasure. Children, in particular, are governed by these impulses because they lack developed reasoning and naturally seek out immediate gratification. The idea here is that this unchecked desire for pleasure, whether in children or in the context of self-indulgence, develops quickly and needs to be controlled or "chastened" in order to prevent it from leading to harmful or irrational behavior.
"If, then, it is not going to be obedient and subject to the ruling principle, it will go to great lengths; for in an irrational being the desire for pleasure is insatiable even if it tries every source of gratification, and the exercise of appetite increases its innate force, and if appetites are strong and violent they even expel the power of calculation."
Aristotle is emphasizing the potential dangers of allowing our desires and appetites to run unchecked. If these desires are not controlled or guided by reason—the "ruling principle"—they can grow excessive and lead to harmful extremes. He points out that in irrational beings (or in moments when rational thinking is absent), the craving for pleasure has no limit; no matter how much it is satisfied, it will continue to hunger for more. Furthermore, the more one indulges in these pleasures, the stronger and more dominant these urges become, as indulging reinforces and strengthens the habit. If left unchecked, intense and overpowering appetites can completely override our capacity for rational thought and good decision-making. This underscores the importance Aristotle places on discipline and reason in living a virtuous and balanced life.
"Hence they should be moderate and few, and should in no way oppose the rational principle-and this is what we call an obedient and chastened state-and as the child should live according to the direction of his tutor, so the appetitive element should live according to rational principle."
Aristotle is drawing a parallel between human desires (or appetites) and the behavior of children. Just as children need a guiding authority, like a tutor, to help them act sensibly and avoid harmful actions, our desires also need to be guided by reason, or what he calls the "rational principle." Desires should not be wild or uncontrolled; instead, they should be moderate and kept in check so they align with rational thinking. When our appetites are "obedient" to reason, we are living in a disciplined and balanced way. This harmony between reason and desire is essential for a virtuous life.
"Hence the appetitive element in a temperate man should harmonize with the rational principle; for the noble is the mark at which both aim, and the temperate man craves for the things be ought, as he ought, as when he ought; and when he ought; and this is what rational principle directs."
Aristotle is explaining that in a virtuous person—someone who is temperate or moderate—their desires (what he calls the "appetitive element") are in sync with rational thought. In other words, their emotional impulses and physical cravings don't dominate or go against their reasoning. Instead, they work together toward what is noble or morally good.
The temperate individual desires the right things, in the right way, at the right time, and to the right degree—essentially following what reason deems appropriate. This balance between the emotional and rational sides of a person creates harmony and self-control, guided by a clear sense of what is just or virtuous. It’s a condition in which desires don't run wild but are moderated by wisdom and reflection.
"Here we conclude our account of temperance."
In this section, Aristotle wraps up his discussion about temperance, which is the virtue of self-control, especially concerning physical pleasures and desires. He highlights the need for our appetites or desires to be moderate, well-regulated, and in harmony with reason. Essentially, our desires shouldn’t overpower us; they should be guided by rational thought and aligned with what is truly good and noble.
Aristotle compares the appetites to a child, who is naturally driven by impulses and desires but needs the guidance of a tutor (reason) to act properly. If left unchecked, the child (or our appetites) will chase after pleasures endlessly and irrationally. In a temperate person, the desires don’t fight against reason but instead follow its lead, aiming for the right things, in the right way, and at the right time—essentially creating balance and harmony between reason and emotion.
In short, temperance is about craving and enjoying things in a way that respects reason and leads to a life of balance and virtue. Through this, Aristotle emphasizes how important it is for our desires to be "chastened" or disciplined to live well. This marks the completion of his thoughts on temperance.