The Nicomachean Ethics — trans. F. H. Peters (1881)

The man who always makes himself pleasant, if he aims simply at pleasing and has no ulterior object in view, is called obsequious; but if he does so in order to get some profit for himself, either in the way of money or of money's worth, he is a flatterer.

But he who sets his face against everything is, as we have already said, cross and contentious.

But the extremes seem here to be opposed to one another [Lastead of to the mean], because there is no name for the mean. 1 7. The moderation which avoids boastfulness ctftrutk- (which virtue also lacks a name) seems to display "***' itself in almost the same field.

It will be as well to examine these qualities also ; for we shall know more about human character, when

128 NICOMACHEAN ETHICS OF AKISTOTLE. [Bk. IV.

we have gone through each of its forms ; and we shall be more fully assured that the virtues are modes of observing the mean, when we have surveyed them all and found that this is the case with every one of them.

We have already spoken of the characters that are displayed in social intercourse in the matter of pleasure and pain ; let us now go on to speak in like manner of those who show themselves truthful or untruthful in what they say and do, and the pretensions they put forward.

First of all, then, the boaster seems to be fond of pretending to things that men esteem, though he has them not, or not to such extent as he pretends ; the ironical man, on the other hand, seems to disclaim what he has, or to depreciate it ; while he who observes the mean, being a man who is "always himself " (avOiKaaroc Tiq), is truthful in word and deed, confessing the simple facts about himself, and neither exaggerating nor diminishing them.

Now, each of these lines of conduct may be pur- 6 sued either with an ulterior object or without one.

When he has no ulterior object in view, each man speaks and acts and lives according to his character.

But falsehood in itself is vile and blamable; truth is noble and praiseworthy in itself.

And so the truthful man, as observing the mean, is praiseworthy, while the untruthful characters are 7 both blamable, but the boastful more than the ironical.

Let us speak then of each of them, and first of the truthful character.

We must remember that we are not speaking ofp. 129 the man who tells the truth in matters of business, or in matters which come within the sphere of injustice and justice (for these matters would belong to another

8 ^'il■tue) ; the man we are considering is the man who in cases where no such important issues are involved is truthful in his speech and in his life, because that is his character.

Such a man would seem to be a good man (fTTiEtic/jc)- For he who loves truth, and is truthful where nothing depends upon it, will still more surely tell the truth where serious interests are involved; he will shun falsehood as a base thing here, seeing that he shunned it elsewhere, apart from any con-

9 sequences : but such a man merits praise.

He inclines rather towards under-statement than

10 over-statement of the truth ; and this seems to be the more suitable course, since all exaggeration is offensive.

On the other hand, he who pretends to more than he has with no ulterior object [the boaster proper] seems not to be a good chai-acter (for if he were he

11 would not take pleasure in falsehood), but to be silly rather than bad.

But of boasters who have an ulterior object, he whose object is reputation or honour is not very everely censured (just as the boaster proper is not),

12 but he whose object is money, or means of making money, is held in greater reproach.

For we must observe that what distinguishes the boaster proper from the other kinds of boasters, is not the faculty of boasting, but the purpose of his boasting : the boaster proper is a boaster by habit, and

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130 NICOMACHEAN ETHICS OF AKISTOTLE. [Bk. IV.

because that is his character; just as there is on the one hand the liar proper, who delights in falsehood itself, and on the other hand the liar who lies through desire of honour or gain.