The Complete Aristotle (eng.)

who
have been deceived about the facts fly if they know or suspect that
these are different from what they supposed, as happened to the
Argives when they fell in with the Spartans and took them for
Sicyonians.
    We have, then, described the character both of brave men and of
those who are thought to be brave.
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9
    Though courage is concerned with feelings of confidence and of
fear, it is not concerned with both alike, but more with the things
that inspire fear; for he who is undisturbed in face of these and
bears himself as he should towards these is more truly brave than
the man who does so towards the things that inspire confidence. It
is for facing what is painful, then, as has been said, that men are
called brave. Hence also courage involves pain, and is justly
praised; for it is harder to face what is painful than to abstain
from what is pleasant.
    Yet the end which courage sets before it would seem to be
pleasant, but to be concealed by the attending circumstances, as
happens also in athletic contests; for the end at which boxers aim
is pleasant—the crown and the honours—but the blows they take are
distressing to flesh and blood, and painful, and so is their whole
exertion; and because the blows and the exertions are many the end,
which is but small, appears to have nothing pleasant in it. And so,
if the case of courage is similar, death and wounds will be painful
to the brave man and against his will, but he will face them
because it is noble to do so or because it is base not to do so.
And the more he is possessed of virtue in its entirety and the
happier he is, the more he will be pained at the thought of death;
for life is best worth living for such a man, and he is knowingly
losing the greatest goods, and this is painful. But he is none the
less brave, and perhaps all the more so, because he chooses noble
deeds of war at that cost. It is not the case, then, with all the
virtues that the exercise of them is pleasant, except in so far as
it reaches its end. But it is quite possible that the best soldiers
may be not men of this sort but those who are less brave but have
no other good; for these are ready to face danger, and they sell
their life for trifling gains.
    So much, then, for courage; it is not difficult to grasp its
nature in outline, at any rate, from what has been said.
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10
    After courage let us speak of temperance; for these seem to be
the virtues of the irrational parts. We have said that temperance
is a mean with regard to pleasures (for it is less, and not in the
same way, concerned with pains); self-indulgence also is manifested
in the same sphere. Now, therefore, let us determine with what sort
of pleasures they are concerned. We may assume the distinction
between bodily pleasures and those of the soul, such as love of
honour and love of learning; for the lover of each of these
delights in that of which he is a lover, the body being in no way
affected, but rather the mind; but men who are concerned with such
pleasures are called neither temperate nor self-indulgent. Nor,
again, are those who are concerned with the other pleasures that
are not bodily; for those who are fond of hearing and telling
stories and who spend their days on anything that turns up are
called gossips, but not self-indulgent, nor are those who are
pained at the loss of money or of friends.
    Temperance must be concerned with bodily pleasures, but not all
even of these; for those who delight in objects of vision, such as
colours and shapes and painting, are called neither temperate nor
self-indulgent; yet it would seem possible to delight even in these
either as one should or to excess or to a deficient degree.
    And so too is it with objects of hearing; no one calls those who
delight extravagantly in music or acting self-indulgent, nor those
who do so as they ought temperate.
    Nor do we apply these names to those who delight in odour,
unless it be incidentally; we do not call those self-indulgent who
delight in the odour of apples or roses or incense, but rather
those who delight in the odour of unguents or of dainty dishes; for
self-indulgent people delight in these because these remind them of
the objects of their appetite. And one may see even other people,
when they are hungry, delighting in the smell of food; but to
delight in this kind of thing is the mark of the self-indulgent
man; for these are objects of appetite to him.
    Nor is there in animals