The Mean state here is perfected Self-Mastery, the defect total absence of Self-control. As for defect in respect of pleasure, there are really no people who are chargeable with it, so, of course, there is really no name for such characters, but, as they are conceivable, we will give them one and call them insensible.
III. In respect of giving and taking wealth61 (a):
The mean state is Liberality, the excess Prodigality, the defect Stinginess: here each of the extremes involves really an excess and defect contrary to each other: I mean, the prodigal gives out too much and takes in too little, while the stingy man takes in too much and gives out too little. (It must be understood that we are now giving merely an outline and summary, intentionally: and we will, in a later part of the treatise, draw out the distinctions with greater exactness.)
IV. In respect of wealth (b):
There are other dispositions besides these just mentioned; a mean state called Munificence (for the munificent man differs from the liberal, the former having necessarily to do with great wealth, the latter with but small); the excess called by the names either of Want of taste or Vulgar Profusion, and the defect Paltriness (these also differ from the extremes connected with liberality, and the manner of their difference shall also be spoken of later).
V. In respect of honour and dishonour (a):
The mean state Greatness of Soul, the excess which may be called χαυνότης,62 and the defect Littleness of Soul.
VI. In respect of honour and dishonour (b):
Now there is a state bearing the same relation to Greatness of Soul as we said just now Liberality does to Munificence, with the difference that is