Original Text(~250 words)
BOOK VII ====================================================================== 1 Let us now make a fresh beginning and point out that of moral states to be avoided there are three kinds-vice, incontinence, brutishness. The contraries of two of these are evident,-one we call virtue, the other continence; to brutishness it would be most fitting to oppose superhuman virtue, a heroic and divine kind of virtue, as Homer has represented Priam saying of Hector that he was very good, For he seemed not, he, The child of a mortal man, but as one that of God's seed came. Therefore if, as they say, men become gods by excess of virtue, of this kind must evidently be the state opposed to the brutish state; for as a brute has no vice or virtue, so neither has a god; his state is higher than virtue, and that of a brute is a different kind of state from vice. Now, since it is rarely that a godlike man is found-to use the epithet of the Spartans, who when they admire any one highly call him a 'godlike man'-so too the brutish type is rarely found among men; it is found chiefly among barbarians, but some brutish qualities are also produced by disease or deformity; and we also call by this evil name those men who go beyond all ordinary standards by reason of vice. Of this kind of disposition, however, we must later make some mention, while we have discussed vice before we must now discuss incontinence and softness (or...
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Summary
Aristotle tackles one of life's most frustrating puzzles: why do we sometimes do things we know are wrong? He distinguishes between different types of moral failure. True vice is when someone genuinely believes bad behavior is good—like a con artist who thinks cheating is smart business. But incontinence (weakness of will) is when you know what's right but can't stick to it—like knowing you should exercise but binge-watching Netflix instead. Aristotle explains this isn't about lacking knowledge but about how emotions can overwhelm our rational thinking, like being drunk or angry. He argues that anger-driven mistakes are more forgivable than appetite-driven ones because anger at least responds to reason (even if it mishears), while pure appetite just wants what it wants. The chapter also explores different types of pleasures, arguing that not all pleasure is bad—some activities are naturally pleasant and good for us. The key insight is that moral failure often happens not because we don't know better, but because our emotions temporarily hijack our decision-making. Understanding this helps us be more realistic about human nature and more strategic about building better habits. Aristotle suggests that people who struggle with self-control aren't necessarily bad people—they're often more redeemable than those who've convinced themselves that wrong is right.
That's what happens. To understand what the author is really doing—and to discuss this chapter with confidence—keep reading.
Terms to Know
Incontinence
Aristotle's term for weakness of will - when you know what's right but can't stick to it. It's different from true vice because the person still knows right from wrong, they just can't control themselves in the moment.
Modern Usage:
We see this every time someone knows they should eat healthy but orders pizza, or knows they should save money but impulse buys online.
Continence
Self-control or the ability to do what you know is right even when you don't feel like it. Aristotle sees this as different from true virtue because it requires struggle - virtuous people naturally want to do good.
Modern Usage:
This is the person who goes to the gym even when they don't want to, or stays patient with difficult customers because it's their job.
Brutishness
Behavior so extreme and savage that it goes beyond normal human vice. Aristotle describes this as almost animal-like cruelty or complete lack of human moral sense.
Modern Usage:
We might see this in extreme criminal behavior or cases of severe mental illness that remove normal moral restraints.
Superhuman virtue
A level of goodness so high it's almost godlike - beyond what we expect from regular humans. Aristotle uses this as the opposite extreme from brutishness.
Modern Usage:
We see this when we talk about saints, or people like Mother Teresa who seem to operate on a different moral level than the rest of us.
Softness
Being unable to endure necessary pain or discomfort, even when you know you should. It's about giving up too easily when things get tough.
Modern Usage:
This shows up when people quit jobs after the first hard day, or avoid difficult conversations they know they need to have.
Practical wisdom
The ability to figure out the right thing to do in specific situations. It's not just knowing rules, but knowing how to apply them wisely in real life.
Modern Usage:
This is what we mean when we say someone has good judgment - they can navigate tricky situations and make decisions that work out well.
Characters in This Chapter
Hector
heroic example
Aristotle uses Homer's portrayal of Hector as an example of someone with superhuman virtue - so good he seems almost divine rather than human.
Modern Equivalent:
The local hero everyone looks up to
Priam
admiring father
Hector's father who recognizes his son's exceptional virtue, saying he seems more like a god's child than a mortal's.
Modern Equivalent:
The proud parent who brags about their accomplished kid
Why This Matters
Connect literature to life
This chapter teaches how to identify when strong emotions are temporarily drowning out your better judgment.
Practice This Today
This week, notice when you make decisions you immediately regret—what emotion was flooding your system right before you acted against your better judgment?
You have the foundation. Now let's look closer.
Key Quotes & Analysis
"For he seemed not, he, the child of a mortal man, but as one that of God's seed came"
Context: Priam speaking about his son Hector's exceptional virtue
This quote illustrates Aristotle's concept of superhuman virtue - goodness so exceptional it seems divine. It shows how some people operate on a moral level that amazes even those closest to them.
In Today's Words:
He's so good, he doesn't seem human - more like an angel or something.
"As a brute has no vice or virtue, so neither has a god; his state is higher than virtue"
Context: Aristotle explaining the spectrum from brutish to divine behavior
This reveals Aristotle's view that virtue exists in the human middle ground - we're capable of both terrible and wonderful things. Animals and gods don't struggle with moral choices like we do.
In Today's Words:
Animals can't be evil and gods can't be good - they just are what they are. Morality is a human thing.
"The brutish type is rarely found among men; it is found chiefly among barbarians"
Context: Aristotle describing how rare true brutishness is in civilized society
This shows Aristotle's belief that extreme moral failure is unusual and often linked to circumstances like disease, trauma, or lack of civilization. Most people aren't truly evil.
In Today's Words:
Real monsters are rare - you mostly find that level of awful in really messed up situations.
Intelligence Amplifier™ Analysis
The Road of Knowing Better - Why Smart People Make Dumb Choices
When strong emotions temporarily hijack rational decision-making, causing people to act against their own better judgment.
Thematic Threads
Self-Knowledge
In This Chapter
Understanding the difference between intellectual knowledge and emotional control
Development
Building on earlier discussions of virtue, now examining why virtue is hard to practice
In Your Life:
Recognizing when you're about to make choices you'll regret while you're making them
Human Nature
In This Chapter
Accepting that moral failure often stems from weakness, not wickedness
Development
Deepening the exploration of what makes humans struggle with consistent good behavior
In Your Life:
Being more compassionate with yourself and others when good intentions meet human limitations
Emotional Intelligence
In This Chapter
Learning how different emotions (anger vs. appetite) affect our decision-making differently
Development
Introduced here as a crucial factor in moral behavior
In Your Life:
Noticing which emotions make you most likely to abandon your better judgment
Personal Growth
In This Chapter
Distinguishing between people who can improve and those who've rationalized bad behavior
Development
Evolving from abstract virtue concepts to practical change strategies
In Your Life:
Focusing energy on areas where you struggle with execution rather than understanding
Practical Wisdom
In This Chapter
Building systems that account for emotional reality rather than expecting perfect rational control
Development
Moving from theoretical ethics toward actionable life navigation
In Your Life:
Creating environments and habits that make good choices easier when emotions run high
Modern Adaptation
When You Know Better But Do It Anyway
Following Alex's story...
Alex knows the promotion requires him to implement layoffs that will devastate his team—single mothers, guys supporting elderly parents, people who've worked there for years. His boss made it clear: 'Business is business. Emotions don't pay the bills.' Alex understands the logic, even agrees with the company's financial position. But when he sits across from Maria, explaining why her position is eliminated after she just bought her first house, he hears himself making promises he can't keep: 'I'll find you something else,' 'This is temporary.' Later, he lies to his wife about why he's drinking again, snaps at his kids for no reason, then feels disgusted with himself. He knows exactly what integrity looks like—he's taught it to his team for three years. But knowing what's right and actually doing it when your career is on the line? That's the gap that's eating him alive. Every day he chooses the promotion over his principles, then hates himself for it.
The Road
The road Aristotle's students walked in ancient Athens, Alex walks today in corporate America. The pattern is identical: knowing what's right but watching yourself do what's wrong because emotions—fear, ambition, exhaustion—temporarily hijack your better judgment.
The Map
Aristotle's framework helps Alex distinguish between being corrupted (thinking wrong is right) versus being weak-willed (knowing right but failing to do it). This distinction is crucial for recovery and strategy.
Amplification
Before reading this, Alex might have thought he was fundamentally compromised or weak. Now he can NAME the emotional override, PREDICT when fear will hijack his judgment, and NAVIGATE by building systems that work with his emotions rather than against them.
You now have the context. Time to form your own thoughts.
Discussion Questions
- 1
Aristotle says there's a difference between someone who thinks bad behavior is actually good versus someone who knows what's right but can't stick to it. Can you think of examples of each type from your own experience?
analysis • surface - 2
Why does Aristotle think that emotions can make us act against our better judgment even when we clearly know what we should do? What's actually happening in our minds during these moments?
analysis • medium - 3
Where do you see this pattern of 'knowing better but doing otherwise' showing up most often in modern workplaces, families, or communities?
application • medium - 4
If you were helping someone who struggles with self-control, what practical strategies would you suggest based on Aristotle's insights about how emotions override rational thinking?
application • deep - 5
What does this chapter suggest about how we should judge ourselves and others when we fail to live up to our own standards? How might this change how you approach personal growth?
reflection • deep
Critical Thinking Exercise
Map Your Emotional Override Points
Think about the last three times you did something you knew you shouldn't have done or avoided something you knew you should have done. For each situation, identify what emotion was running high at the time and what your rational mind actually knew was the right choice. Look for patterns in your emotional triggers and the situations where your better judgment gets hijacked.
Consider:
- •Focus on emotions like exhaustion, anger, fear, or stress rather than just 'I was being bad'
- •Notice if certain times of day, situations, or relationships make you more vulnerable to emotional override
- •Consider whether your 'failures' are more like Aristotle's weakness of will or genuine confusion about what's right
Journaling Prompt
Write about one specific emotional trigger that regularly derails your better judgment. What would a realistic system look like to help you navigate this trigger more successfully in the future?
Coming Up Next...
Chapter 8: The Three Types of Friendship
What lies ahead teaches us to identify the three types of friendship and which ones last, and shows us equality matters differently in various relationships. These patterns appear in literature and life alike.