the human creature, but the subject has it not at all.
It is much the same, therefore, as if one should compare an inanimate with an animate being, which were the worse: for the badness of that which has no principle of origination is always less harmful; now Intellect is a principle of origination. A similar case would be the comparing injustice and an unjust man together: for in different ways each is the worst: a bad man would produce ten thousand times as much harm as a bad brute.
Chapter VII.
Now with respect to the pleasures and pains which come to a man through Touch and Taste, and the desiring or avoiding such (which we determined before to constitute the object-matter of the states of utter absence of Self-Control and Perfected Self-Mastery), one may be so disposed as to yield to temptations to which most men would be superior, or to be superior to those to which most men would yield: in respect of pleasures, these