Nicomachean Ethics by Aristóteles — Read

We have, then, to inquire (1) whether the incontinent man acts with knowledge or not, and what knowledge means here; then (2) what is to be regarded as the field in which continence and incontinence manifest themselves -- I mean whether their field be all pleasures and pains, or certain definite classes of these; then (3), with regard to the continent and the hardy man, whether they are the same or different; and so on with the other points that are akin to this inquiry.

(But we ought to begin by inquiring whether the species of continence and the species of incontinence of which we are here speaking are to be distinguished from other species by the field of their manifestation or by their form or manner -- I mean whether a man is to be called incontinent in this special sense merely because he is incontinent or uncontrolled by reason in certain things, or because he is incontinent in a certain manner, or rather on both grounds; and in connection with this we ought to determine whether or no this incontinence and this continence may be displayed in all things. And our answer to these questions will be that the man who is called simply incontinent, without any qualification, does not display his character in all things, but only in those things in which the profligate manifests himself; nor is it simply an uncontrolled disposition with regard to them that makes him what he is (for then incontinence would be the same as profligacy), but a particular kind of uncontrolled disposition. For the profligate is carried along of his own deliberate choice or purpose, holding that what is pleasant at the moment is always to be pursued; while the incontinent man thinks otherwise, but pursues it all the same.) [175] [Let us now turn to question (1).]