The reasons for this are two. One is the reason derived from the nature of the matter itself: since one extreme is, in fact, nearer and more similar to the mean, we naturally do not oppose it to the mean so strongly as the other; e.g. as foolhardiness seems more similar to courage and nearer to it, and cowardice more dissimilar, we speak of cowardice as the opposite rather than the other: for that which is further removed from the mean seems to be more opposed to it.

This, then, is one reason, derived from the nature of the thing itself. Another reason lies in ourselves: and it is this⁠—those things to which we happen to be more prone by nature appear to be more opposed to the mean: e.g. our natural inclination is rather towards indulgence in pleasure, and so we more easily fall into profligate than into regular habits: those courses, then, in which we are more apt to run to great lengths are spoken of as more opposed to the mean; and thus profligacy, which is an excess, is more opposed to temperance than the deficiency is.