Book 4 / Chapter 6
Paragraph 2 - The Mean and Extremes in Social Interaction
Explanation - Part By Part
"The man who attains the mean, then, is such as we have described, but has not received a name;"
Aristotle is pointing out here that the virtuous state of a person who finds the "mean" or balance in their social behavior—the ideal way of interacting with others—lacks a formal name. This "mean" refers to the balanced approach to social interactions, where the person neither tries too hard to please everyone nor constantly causes conflict. Essentially, this person behaves appropriately in all situations, guided by reason and a sense of what is honorable and beneficial, but this virtuous quality itself has not been specifically labeled.
"of those who contribute pleasure, the man who aims at being pleasant with no ulterior object is obsequious,"
This part is saying that when someone tries to be pleasant or agreeable to others just for the sake of being pleasant—but without any deeper reason or personal benefit—they are considered obsequious. In modern terms, such a person might be labeled as overly accommodating, or someone who avoids conflict at all costs to make others feel comfortable, often to an excessive or insincere degree. It’s not about manipulation or selfish motives (like gaining money or favors), but rather a tendency to prioritize pleasing others, even when it might not be appropriate or deserved.
"but the man who does so in order that he may get some advantage in the direction of money or the things that money buys is a flatterer;"
Aristotle points out that some people act pleasant and agreeable toward others not out of genuine goodwill or kindness, but with the hidden motive of gaining some personal benefit—particularly wealth or material possessions. Such behavior is identified as flattery. A flatterer, in this context, is someone who strategically praises or accommodates others in order to get something in return, such as money, favors, or material rewards. It’s a calculated, insincere approach to social interactions, as opposed to being genuinely aimed at fostering good relationships or behaving rightly.
"while the man who quarrels with everything is, as has been said, churlish and contentious."
This part refers to individuals who tend to argue or oppose everything without consideration for appropriateness or the feelings of others. Aristotle calls such people churlish (rough, rude, or ungracious) and contentious (inclined to engage in disputes or conflicts). Rather than aiming for balance or harmony in their interactions, these individuals continuously create friction, making it difficult for others to have a pleasant or cooperative relationship with them.
"And the extremes seem to be contradictory to each other because the mean is without a name."
Aristotle is pointing out that the extremes of behavior—being overly agreeable (obsequiousness) and being overly disagreeable (churlishness or contentiousness)—are directly opposed to one another. However, the balanced, virtuous middle ground between these two extremes, which he considers the ideal way to behave, does not have a specific name. The absence of a clear term for this balanced state makes the extremes stand out more starkly, because they are well-defined and often easier to identify in the way people act. Aristotle's observation highlights how language itself can sometimes fail to fully capture nuanced, virtuous behavior, even though it is the most praiseworthy.