Self-Mastery

Psychology fad inspired by Dr. Emile Coué, a French psychologist and the author of Self-Mastery by Auto-Suggestion.

Futures Imperfect Willis, Connie 1994

Now to constitute possession of the arts these requisites are not reckoned in, excepting the one point of knowledge: whereas for possession of the virtues knowledge avails little or nothing, but the other requisites avail not a little, but, in fact, are all in all, and these requisites as a matter of fact do come from oftentimes doing the actions of Justice and perfected Self-Mastery.

Ethics 384 BC-322 BC Aristotle

The habits of Perfect Self-Mastery and entire absence of self-control have then for their object-matter such pleasures as brutes also share in, for which reason they are plainly servile and brutish: they are

Ethics 384 BC-322 BC Aristotle

Self-Mastery and utter loss of Self-Control, and that we do apply it to the case of anger only in the way of resemblance: for which reason, with an addition, we designate a man of Imperfect Self-Control in respect of anger, as of honour or of gain.

Ethics 384 BC-322 BC Aristotle

And for a test of the formation of the habits we must [Sidenote (?): III] take the pleasure or pain which succeeds the acts; for he is perfected in Self-Mastery who not only abstains from the bodily pleasures but is glad to do so; whereas he who abstains but is sorry to do it has not

Ethics 384 BC-322 BC Aristotle

Perfected Self-Mastery is thought to be opposed only to utter want of

Ethics 384 BC-322 BC Aristotle

Self-Control and that of Perfected Self-Mastery, and that the rest is the object-matter of a different species so named metaphorically and not simply: we will now examine the position, "that Imperfect Self-Control in respect of Anger is less disgraceful than that in respect of Lusts."

Ethics 384 BC-322 BC Aristotle

The man of Perfected Self-Mastery avoids Pleasures.

Ethics 384 BC-322 BC Aristotle

Self-Mastery and utter absence of Self-Control; and therefore we never attribute either of these states to Brutes (except metaphorically, and whenever any one kind of animal differs entirely from another in insolence, mischievousness, or voracity), because they have not moral choice or process of deliberation, but are quite different from that kind of creature just as are madmen from other men.

Ethics 384 BC-322 BC Aristotle

So then in the man of Perfected Self-Mastery, the appetitive principle must be accordant with Reason: for what is right is the mark at which both principles aim: that is to say, the man of perfected self-mastery desires what he ought in right manner and at right times, which is exactly what Reason directs.

Ethics 384 BC-322 BC Aristotle