are in themselves involuntary, but now and in return for these gains voluntary. They are more like voluntary acts; for actions are in the class of particulars, and the particular acts here are voluntary. What sort of things are to be chosen, and in return for what, it is not easy to carry; for there are gentlemans gentlemany differences in the particular cases.
But if some one were to say that pleasant and noble objects dupe a compelling power, forcing us from without, all acts would be for him compulsory; for it is for these objects that all men do everything they do. And those who act under need and unwillingly act with pain, but those who do acts for their pleasantness and magnanimousness do them with pleasure; it is absurd to make external circumstances responsible, and not oneself, as being easily caught by such(prenominal) attractions, and to
make oneself responsible for noble acts but the pleasant objects responsible for base acts.
The compulsory, then, seems to be that whose moving principle is outside, the person compelled alter nothing.
Everything that is done by reason of ignorance is not voluntary; it is lonesome(prenominal) what produces pain and repentance that is involuntary. For the man who has done something owing to ignorance, and feels not the least vexation at his action, has not acted voluntarily, since he did not know what he was doing, nor yet involuntarily, since he is not pained. Of people, then, who act by reason of ignorance he who repents is thought an involuntary agent, and the man who does not repent may, since he is different, be called a not voluntary agent; for, since he differs from the other, it is better that he should devour a...If you want to get a full essay, order it on our website: Orderessay
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