καὶ εὐεξαπάτητοί εἰσι διὰ τὸ εἰρημένον (25) (ἐλπίζουσι γὰρ ῥᾳδίως),
καὶ ἀνδρειότεροι (θυμώδεις γὰρ καὶ (26) εὐέλπιδες, ὧν τὸ μὲν μὴ φοβεῖσθαι τὸ δὲ θαρρεῖν ποιεῖ·
οὔτε (27) γὰρ ὀργιζόμενος οὐδεὶς φοβεῖται, τό τε ἐλπίζειν ἀγαθόν τι (28) θαρραλέον ἐστίν),
καὶ αἰσχυντηλοί (οὐ γάρ πω καλὰ ἕτερα ὑπο(29)λαμβάνουσιν, ἀλλὰ πεπαίδευνται ὑπὸ τοῦ νόμου μόνον),
καὶ (30) μεγαλόψυχοι (οὐ γὰρ ὑπὸ τοῦ βίου πω τεταπείνωνται, ἀλλὰ (31) τῶν ἀναγκαίων ἄπειροί εἰσιν, καὶ τὸ ἀξιοῦν αὑτὸν μεγάλων (32) μεγαλοψυχία· τοῦτο δ’ εὐέλπιδος).
καὶ μᾶλλον αἱροῦνται πράτ(33)τειν τὰ καλὰ τῶν συμφερόντων·
τῷ γὰρ ἤθει ζῶσι μᾶλλον ἢ (34) τῷ λογισμῷ, ἔστι δὲ ὁ μὲν λογισμὸς τοῦ συμφέροντος ἡ δὲ (35) ἀρετὴ τοῦ καλοῦ.
καὶ φιλόφιλοι καὶ φιλέταιροι μᾶλλον τῶν (1389b1) ἄλλων ἡλικιῶν διὰ τὸ χαίρειν τῷ συζῆν καὶ μήπω πρὸς τὸ (2) συμφέρον κρίνειν μηδέν, ὥστε μηδὲ τοὺς φίλους.
καὶ ἅπαντα (3) ἐπὶ τὸ μᾶλλον καὶ σφοδρότερον ἁμαρτάνουσι,
παρὰ τὸ Χιλώ(4)νειον (πάντα γὰρ ἄγαν πράττουσιν· φιλοῦσι γὰρ ἄγαν καὶ (5) μισοῦσιν ἄγαν καὶ τἆλλα πάντα ὁμοίως),
καὶ εἰδέναι ἅπαντα (6) οἴονται καὶ διισχυρίζονται (τοῦτο γὰρ αἴτιόν ἐστιν καὶ τοῦ (7) πάντα ἄγαν),
καὶ τὰ ἀδικήματα ἀδικοῦσιν εἰς ὕβριν, οὐ (8) κακουργίαν.
καὶ ἐλεητικοὶ διὰ τὸ πάντας χρηστοὺς καὶ βελ(9)τίους ὑπολαμβάνειν (τῇ γὰρ αὑτῶν ἀκακίᾳ τοὺς πέλας με(10)τροῦσιν, ὥστε ἀνάξια πάσχειν ὑπολαμβάνουσιν αὐτούς),
καὶ (11) φιλογέλωτες, διὸ καὶ φιλευτράπελοι· ἡ γὰρ εὐτραπελία πεπαι(12)δευμένη ὕβρις ἐστίν.
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They are easily cheated, owing to the sanguine disposition just mentioned.
Their hot tempers and hopeful dispositions make them more courageous than older men are;
the hot temper prevents fear, and the hopeful disposition creates confidence; we cannot feel fear so long as we are feeling angry, and any expectation of good makes us confident.
They are shy, accepting the rules of society in which they have been trained, and not yet believing in any other standard of honour.
They have exalted notions, because they have not yet been humbled by life or learnt its necessary limitations; moreover, their hopeful disposition makes them think themselves equal to great things—and that means having exalted notions.
They would always rather do noble deeds than useful ones:
their lives are regulated more by moral feeling than by reasoning; and whereas reasoning leads us to choose what is useful, moral goodness leads us to choose what is noble.
They are fonder of their friends, intimates, and companions than older men are, because they like spending their days in the company of others, and have not yet come to value either their friends or anything else by their usefulness to themselves.
All their mistakes are in the direction of doing things excessively and vehemently.
They disobey Chilon’s precept by overdoing everything, they love too much and hate too much, and the same thing with everything else.
They think they know everything, and are always quite sure about it; this, in fact, is why they overdo everything.
If they do wrong to others, it is because they mean to insult them, not to do them actual harm.
They are ready to pity others, because they think every one an honest man, or anyhow better than he is: they judge their neighbour by their own harmless natures, and so cannot think he deserves to be treated in that way.
They are fond of fun and therefore witty, wit being well—bred insolence.
