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s what is disgraceful, though sometimes it gives way under a tremendous storm of passion. For indeed it is with full sail that the intemperate man is borne on to pleasure by his desires, and surrenders himself to them, and even plays the part of pilot to the vessel; whereas the incontinent man is dragged sidelong into the disgraceful, and is its victim, as it were, while he desires eagerly to resist and overcome his passion, as Timon bantered Anaxarchus: "The recklessness and frantic energy of Anaxarchus to rush anywhere seemed like a dog's courage, but he being aware of it was miserable, so people said, but his voluptuous nature ever plunged him into excesses again, nature which even most sophists are afraid of." For neither is the wise man continent but temperate, nor the fool incontinent but intemperate; for the one delights in what is good, and the other is not vexed at what is bad. Incontinence, therefore, is a mark of a sophistical soul, endued with reason which cannot abide by what it knows to be right. Sec. VII. Such, then, are the differences between incontinence and intemperance, and continence and temperance have their counterpart and analogous differences; for remorse and trouble and annoyance are companions of continence, whereas in the soul of the temperate person there is everywhere such equability and calm and soundness, by which the unreasoning is adjusted and harmonized to reason, being adorned with obedience and wonderful mildness, that looking at it you would say with the poet, "At once the wind was laid, and a wondrous calm ensued, for the god allayed the fury of the waves,"[232] reason having extinguished the vehement and furious and frantic motions of the desires, and making those which nature necessarily requires sympathetic and obedient and friendly and co-operative in carrying purposes out in action, so that they do not outrun or come short of reason, or behave disorderly and disobediently, but that every appetite is tractable, "as sucking foal runs by the side of its dam."[233] And this confirms the saying of Xenocrates about true philosophers, that they alone do willingly what all others do unwillingly at the compulsion of the law, as dogs are turned away from their pleasures by a blow, or cats by a noise, looking at nothing but their danger. It is clear then that there is in the soul a perception of such a generic and specific difference in relation to the desires, as of something fighting
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