human
(_Rep._, IV. p. 431). Similarly, Aristotle tells us that the lowest bodily pleasures are the sphere in which this virtue of self-control is specially displayed; that is, those bodily pleasures which the other animals share with man, and which are consequently shown to be slavish and bestial, viz., the pleasures of touch and taste (_Eth. N._, III. x. 4, 9; _Rhet._, I. ix. 9). And throughout the best Attic writers the vices to which self-control is opposed are those which imply immoderate indulgence in sensual pleasures. It is a virtue which has a very prominent place in heathen moral philosophy. It is one of the most obvious of virtues. It is manifest that in order to be a virtuous man at all one must at least have control over one's lowest appetites. And to a heathen it is one of the most impressive of virtues. All of us have experience of the difficulty of regulating our passions; and to those who know nothing of Christian teaching or of the grace of God the difficulty is increased tenfold. Hence to the savage the ascetic seems to be almost superhuman; and even in the cultivated pagan abstinence from bodily pleasure and steadfast resistance of sensual temptation excite wonder and admiration. The beautiful panegyric of Socrates put into the mouth of Alcibiades in the _Symposium_ of Plato illustrates this feeling: and Euripides styles such virtue as the
gpt
or
human
of the New Testament is something more than the
gpt
or