Book 3
7
But even death, we should hold, does not in all circumstances give an opportunity for Courage: for instance we do not call a man courageous for facing death by drowning or disease.
8
What form of death then is a test of Courage? Presumably that which is the noblest. Now the noblest form of death is death in battle, for it is encountered in the midst of the greatest and most noble of dangers.
9
And this conclusion is borne out by the principle on which public honors are bestowed in republics and under monarchies.
10
The courageous man, therefore, in the proper sense of the term, will be he who fearlessly confronts a noble death, or some suddenOr perhaps imminent, but cf. 8.15. peril that threatens death; and the perils of war answer this description most fully.
11
Not that the courageous man is not also fearless in a storm at sea (as also in illness), though not in the same way as sailors are fearless, for he thinks there is no hope of safety, and to die by drowning is revolting to him,i.e., he resents it as inglorious. whereas sailors keep up heart because of their experience.
12
Also Courage is shown in dangers where a man can defend himself by valor or die nobly, but neither is possible in disasters like shipwreck.
1
Now although the same things are not fearful to everybody, there are some terrors which we pronounce beyond human endurance, and these of course are fearful to everyone in his senses. And the terrors that man can endure differ in magnitude and degree; as also do the situations inspiring confidence.In using τὰ θαρραλέα as the opposite of τὰ φοβερά Aristotle follows Plato, Plat. Rep. 450e, Plat. Prot. 359c, Plat. Lach. 195b, etc.: but he is original in distinguishing confidence as regards the former from fearlessness as regards the latter, and so considering excessive fearlessness in grave dangers as a different vice from excessive confidence in dangers not really formidable.
