Book 3
2
But the courageous man is proof against fear so far as man may be. Hence although he will sometimes fear even terrors not beyond man’s endurance, he will do so in the right way, and he will endure them as principle dictates, for the sake of what is noblei.e., the rightness and fineness of the act itself, cf. 7.13; 8.5,14; 9.4; and see note on 1.3.2. This amplification of the conception of virtue as aiming at the mean here appears for the first time: we now have the final as well as the formal cause of virtuous action.; for that is the end at which virtue aims.
3
On the other hand it is possible to fear such terrors too much, and too little; and also to fear things that are not fearful as if they were fearful.
4
Error arises either from fearing what one ought not to fear, or from fearing in the wrong manner, or at the wrong time, or the like; and similarly with regard to occasions for confidence.
5
The courageous man then is he that endures or fears the right things and for the right purpose and in the right manner and at the right time, and who shows confidence in a similar way. (For the courageous man feels and acts as the circumstances merit, and as principle may dictate.
6
And every activity aims at the end that corresponds to the disposition of which it is the manifestation. So it is therefore with the activity of the courageous man: his courage is noble; therefore its end is nobility, for a thing is defined by its end; therefore the courageous man endures the terrors and dares the deeds that manifest courage, for the sake of that which is noble.)
