Ethics

[Sidenote:II28a] Next, as life has its pauses and in them admits of pastime combined with Jocularity, it is thought that in this respect also there is a kind of fitting intercourse, and that rules may be prescribed as to the kind of things one should say and the manner of saying them; and in respect of hearing likewise (and there will be a difference between the saying and hearing such and such things).  It is plain that in regard to these things also there will be an excess and defect and a mean.

Now they who exceed in the ridiculous are judged to be Buffoons and Vulgar, catching at it in any and every way and at any cost, and aiming rather at raising laughter than at saying what is seemly and at avoiding to pain the object of their wit.  They, on the other hand, who would not for the world make a joke themselves and are displeased with such as do are thought to be Clownish and Stern.  But they who are Jocular in good taste are denominated by a Greek term expressing properly ease of movement, because such are thought to be, as one may say, motions of the moral character; and as bodies are judged of by their motions so too are moral characters.

Now as the ridiculous lies on the surface, and the majority of men take more pleasure than they ought in Jocularity and Jesting, the Buffoons too get this name of Easy Pleasantry, as if refined and gentlemanlike; but that they differ from these, and considerably too, is plain from what has been said.

One quality which belongs to the mean state is Tact:  it is characteristic of a man of Tact to say and listen to such things as are fit for a good man and a gentleman to say and listen to:  for there are things which are becoming for such a one to say and listen to in the way of Jocularity, and there is a difference between the Jocularity of the Gentleman and that of the Vulgarian; and again, between that of the educated and uneducated man.  This you may see from a comparison of the Old and New Comedy:  in the former obscene talk made the fun; in the latter it is rather innuendo:  and this is no slight difference as regards decency.

Well then, are we to characterise him who jests well by his saying what is becoming a gentleman, or by his avoiding to pain the object of his wit, or even by his giving him pleasure? or will not such a definition be vague, since different things are hateful and pleasant to different men?

Be this as it may, whatever he says such things will he also listen to, since it is commonly held that a man will do what he will bear to hear:  this must, however, be limited; a man will not do quite all that he will hear:  because jesting is a species of scurrility and there are some points of scurrility forbidden by law; it may be certain points of jesting should have been also so forbidden.  So then the refined and gentlemanlike man will bear himself thus as being a law to himself.  Such is the mean character, whether denominated the man of Tact or of Easy Pleasantry.

But the Buffoon cannot resist the ridiculous, sparing neither himself nor any one else so that he can but raise his laugh, saying things of such kind as no man of refinement would say and some which he would not even tolerate if said by others in his hearing. [Sidenote:1128b] The Clownish man is for such intercourse wholly useless:  inasmuch as contributing nothing jocose of his own he is savage with all who do.

Yet some pause and amusement in life are generally judged to be indispensable.

The three mean states which have been described do occur in life, and the object-matter of all is interchange of words and deeds.  They differ, in that one of them is concerned with truth, and the other two with the pleasurable:  and of these two again, the one is conversant with the jocosities of life, the other with all other points of social intercourse.