Book 4
11
When, on the other hand, a man exaggerates his own merits to gain some object, if that object is glory or honor he is not very much to be blamed [as is the boaster], but if he boasts to get money or things that fetch money, this is more unseemly.
12
(Boastfulness is not a matter of potential capacity but of deliberate purpose; a man is a boaster if he has a fixed disposition to boast—a boastful character.) Similarly liars are divided into those who like lying for its own sake and those who lie to get reputation or profit.
13
Those then who boast for the sake of reputation pretend to possess such qualities as are praised and admired; those who do so for profit pretend to accomplishments that are useful to their fellows and also can be counterfeited without detection; for instance,The true text very probably is for example “physician or seer sage,” a verse quotation. proficiency in prophecy, philosophy, or medicine. Because these arts have the two qualities specified they are the commonest fields of pretence and bragging.
14
Self-depreciators, who understate their own merits, seem of a more refined character, for we feel that the motive underlying this form of insincerity is not gain but dislike of ostentation. These alsoJust as boastfulness is chiefly shown in pretending to qualities of value. mostly disown qualities held in high esteem, as Socrates used to do.
15
Those who disclaim merely trifling or obvious distinctions are called affected humbugs, and are decidedly contemptible; and sometimes such mock humility seems to be really boastfulness, like the dress of the Spartans,Aristotle regards the cheapness and simplicity of the Spartans’ dress as an affectation; or perhaps the reference is to Laconizers at Athens who affected Spartan manners. for extreme negligence in dress, as well as excessive attention to it, has a touch of ostentation.
16
But a moderate use of self-depreciation in matters not too commonplace and obvious has a not ungraceful air.
