Now the exercise of the virtues
is concerned with means. Therefore virtue also is in our own power,
and so too vice. For where it is in our power to act it is also in our
power not to act, and vice versa; so that, if to act, where this is
noble, is in our power, not to act, which will be base, will also be
in our power, and if not to act, where this is noble, is in our power,
to act, which will be base, will also be in our power. Now if it is in
our power to do noble or base acts, and likewise in our power not to
do them, and this was what being good or bad meant, then it is in
our power to be virtuous or vicious.
The saying that 'no one is voluntarily wicked nor involuntarily
happy' seems to be partly false and partly true; for no one is
involuntarily happy, but wickedness is voluntary. Or else we shall
have to dispute what has just been said, at any rate, and deny that
man is a moving principle or begetter of his actions as of children.
But if these facts are evident and we cannot refer actions to moving
principles other than those in ourselves, the acts whose moving
principles are in us must themselves also be in our power and
voluntary.
Witness seems to be borne to this both by individuals in their
private capacity and by legislators themselves; for these punish and
take vengeance on those who do wicked acts (unless they have acted
under compulsion or as a result of ignorance for which they are not
themselves responsible), while they honour those who do noble acts, as
though they meant to encourage the latter and deter the former.
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