g. wealth, gain,
victory, honour. And with reference to all objects whether of this
or of the intermediate kind men are not blamed for being affected by
them, for desiring and loving them, but for doing so in a certain way,
i.e. for going to excess. (This is why all those who contrary to the
rule either are mastered by or pursue one of the objects which are
naturally noble and good, e.g. those who busy themselves more than
they ought about honour or about children and parents, (are not
wicked); for these too are good, and those who busy themselves about
them are praised; but yet there is an excess even in them-if like
Niobe one were to fight even against the gods, or were to be as much
devoted to one's father as Satyrus nicknamed 'the filial', who was
thought to be very silly on this point.) There is no wickedness, then,
with regard to these objects, for the reason named, viz. because
each of them is by nature a thing worthy of choice for its own sake;
yet excesses in respect of them are bad and to be avoided. Similarly
there is no incontinence with regard to them; for incontinence is
not only to be avoided but is also a thing worthy of blame; but
owing to a similarity in the state of feeling people apply the name
incontinence, adding in each case what it is in respect of, as we
may describe as a bad doctor or a bad actor one whom we should not
call bad, simply.
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