Nicomachean Ethics · Chapter
The Several Moral Virtues and Vices—Continued explained
This chapter continues the examination of moral virtues and vices, focusing on high-mindedness (greatness of soul) as a crowning virtue that requires the union of all virtues.
What happens
This chapter continues the examination of moral virtues and vices, focusing on high-mindedness (greatness of soul) as a crowning virtue that requires the union of all virtues. It discusses the mean in relation to honour, the extremes of vanity and little-mindedness, and the virtue of gentleness as moderation in anger. The chapter also explores the proper attitude towards honour, wealth, power, and the behaviour of the high-minded man in conferring benefits and facing dangers.
Themes in this chapter
Virtue and Character
High-mindedness is presented as the 'crowning grace' of virtues, requiring complete virtue and defining the character of the truly excellent man.
The Golden Mean
The chapter applies the doctrine of the mean to honour and anger, identifying high-mindedness as the mean between vanity and little-mindedness, and gentleness as the mean in anger.
Pleasure and Pain
The high-minded man's indifference to external goods and his moderate response to honour and dishonour reflect a measured approach to pleasure and pain.
Characters to notice
Key passages
“High-mindedness, then, seems to be the crowning grace, as it were, of the virtues; it makes them greater, and cannot exist without them.”
High-mindedness is like a crown on the virtues, enhancing them and depending on their presence.
Aristotle emphasizes the interdependence of virtues and the supreme role of high-mindedness.
“The high-minded man, then, exhibits his character especially in the matter of honours and dishonours and at great honour from good men he will be moderately pleased, as getting nothing more than his due, or even less; for no honour can be adequate to complete virtue; but nevertheless he will accept it, as they have nothing greater to offer him.”
The high-minded man shows his nature mainly regarding honours and dishonours; he is only moderately pleased by great honour from good people, knowing no honour fully matches his virtue, yet he accepts it because they can offer nothing better.
This illustrates the high-minded man's balanced attitude towards honour, consistent with the golden mean.
“Gentleness is moderation with respect to anger. ... He then who is angry on the right occasions and with the right persons, and also in the right manner, and at the right season, and for the right length of time, is praised; we will call him gentle, therefore, since gentleness is used as a term of praise.”
Gentleness is the mean regarding anger; a person is praised for being angry at the right times, with the right people, in the right way, for the right duration, and this character is called gentle.
Aristotle defines gentleness as the virtuous mean in anger, emphasizing proper context and proportion.