Book 9 / Chapter 4
Paragraph 4 - The Attributes of Inferior Men and the Conflict Within Them
Explanation - Part By Part
"But the attributes named seem to belong even to the majority of men, poor creatures though they may be. Are we to say then that in so far as they are satisfied with themselves and think they are good, they share in these attributes? Certainly no one who is thoroughly bad and impious has these attributes, or even seems to do so."
Aristotle begins by considering whether the traits associated with self-friendship—such as satisfaction with oneself and a sense of moral goodness—are present in most people, even if they are flawed or "poor creatures." He suggests that these attributes might exist in those who at least believe they are good or feel content with themselves. However, he firmly rules out the possibility that someone who is thoroughly bad or morally corrupt could genuinely possess these qualities or even convincingly seem to have them. In other words, true self-friendship and moral well-being are fundamentally incompatible with being wholly immoral or impious.
"They hardly belong even to inferior people; for they are at variance with themselves, and have appetites for some things and rational desires for others. This is true, for instance, of incontinent people; for they choose, instead of the things they themselves think good, things that are pleasant but hurtful; while others again, through cowardice and laziness, shrink from doing what they think best for themselves."
Here, Aristotle is highlighting something crucial about human behavior: not everyone has harmony within themselves. He points out that many people experience inner conflicts between what they know is right or good for them (their rational desires) and what they want in the moment (their appetites or urges). This clash leads to inconsistency and poor choices.
For example, Aristotle brings up the case of "incontinent people" — those who lack self-control. These individuals might know what's truly beneficial for them (e.g., eating healthily, exercising, or studying), but instead, they give in to immediate pleasures that are ultimately harmful (e.g., junk food, laziness, or procrastination). Similarly, others may recognize what they should do for their own good but avoid acting on it because of cowardice (fear of failure or pain) or laziness (lack of effort).
This idea emphasizes the importance of aligning our rational understanding of what’s best for us with our actions, rather than letting short-term pleasures or discomforts lead us astray. Without this alignment, we might fail to act in our own best interests and undermine our pursuit of happiness and fulfillment.
"And those who have done many terrible deeds and are hated for their wickedness even shrink from life and destroy themselves. And wicked men seek for people with whom to spend their days, and shun themselves; for they remember many a grevious deed, and anticipate others like them, when they are by themselves, but when they are with others they forget."
Aristotle is highlighting that deeply wicked individuals often experience a profound internal conflict. Those who have committed terrible acts and become despised for their wrongdoing can develop a form of self-loathing so intense that life itself becomes unbearable. This can drive them to avoid being alone with their own thoughts because solitude forces them to confront their guilt, shame, or regrets about their past actions.
Instead, these individuals seek out the company of others as a form of distraction. When surrounded by people, they can temporarily "forget" their wicked deeds and avoid the pain of reflection. However, this craving for social engagement isn't born out of genuine connection or friendship—it’s more of an escape mechanism to suppress their own inner turmoil. Aristotle illustrates how a lack of moral character not only corrupts relationships with others but also fractures an individual's relationship with themselves.
"And having nothing lovable in them they have no feeling of love to themselves. Therefore also such men do not rejoice or grieve with themselves; for their soul is rent by faction, and one element in it by reason of its wickedness grieves when it abstains from certain acts, while the other part is pleased, and one draws them this way and the other that, as if they were pulling them in pieces."
Aristotle is pointing out that truly wicked or morally corrupt people lack any qualities that are inherently lovable, even to themselves. Because of this, they can't genuinely love or have an affection for themselves. Their inner selves are in conflict—a kind of internal division or "civil war." Part of their soul might feel grief or frustration when they resist doing certain bad things they desire, while another part feels satisfaction when they give in to those harmful impulses. This internal struggle creates a sense of being torn apart, with constant clashing between these opposing parts of their nature.
Essentially, Aristotle is describing how a lack of virtue not only causes external problems but also creates a deep internal disharmony. A person like this cannot even find peace within themselves because their desires and reason are pulling them in opposite directions, leaving them unstable and conflicted.
"If a man cannot at the same time be pained and pleased, at all events after a short time he is pained because he was pleased, and he could have wished that these things had not been pleasant to him; for bad men are laden with repentance."
This part reflects Aristotle's deep observation about the inner conflict of those who act immorally or unwisely—what he calls "bad men." He is explaining how such people live with regret, even if they initially derive enjoyment from their actions.
Aristotle points out that while it may not be possible for someone to feel pain and pleasure simultaneously about the same thing, in these cases, the timing brings an ironic twist. A person might enjoy something in the moment (e.g., doing something harmful for the temporary pleasure it brings). But later, that same person feels regret, sorrow, or self-loathing because they realize the act caused more harm than good—or went against their deeper values. In other words, the fleeting pleasure turns into lasting pain because of the consequences or the moral weight of their actions.
The phrase “laden with repentance” underscores that those who pursue harmful pleasures are often haunted afterward by guilt or regret—they're constantly looking back and wishing they hadn’t enjoyed the things they did. This shows how wrong decisions create inner turmoil, splitting the person into parts that struggle against each other: the part that wanted the pleasure versus the part that now regrets it. It’s a reflection of living without harmony or alignment between one’s desires, reasoning, and values.