yet the excesses in respect of them are wrong and matter for blame: and similarly there is no Imperfect Self-Control in respect of these things; that being not merely a thing that should be avoided but blameworthy.
But because of the resemblance of the affection to the Imperfection of Self-Control the term is used with the addition in each case of the particular object-matter, just as men call a man a bad physician, or bad actor, whom they would not think of calling simply bad. As then in these cases we do not apply the term simply because each of the states is not a vice, but only like a vice in the way of analogy,193 so it is plain that in respect of Imperfect Self-Control and Self-Control we must limit the names to those states which have the same object-matter as Perfected Self-Mastery and utter loss of Self-Control, and that we do apply it to the case of anger only in the way of resemblance: for which reason, with an addition, we designate a man of Imperfect Self-Control in respect of anger, as of honour or of gain.
Chapter V.
As there are some things naturally pleasant, and of these two kinds; those, namely, which are pleasant generally, and those which are so relatively to particular kinds of animals and men; so there are others which are not naturally pleasant but which come to be so in consequence either of maimings, or custom, or depraved natural tastes: and one may observe moral states similar to those we have been speaking of, having respectively these classes of things for their object-matter.
I mean the Brutish, as in the case of the female who, they say, would rip up women with child and eat the foetus; or the tastes which are found among the savage tribes bordering on the Pontus, some liking raw flesh, and some being cannibals, and some lending one another their children to make feasts of; or what is said of Phalaris. These are instances of