praise and blame are bestowed on those who have been compelled or have
not.

  What sort of acts, then, should be called compulsory? We answer that
without qualification actions are so when the cause is in the external
circumstances and the agent contributes nothing. But the things that
in themselves are involuntary, but now and in return for these gains
are worthy of choice, and whose moving principle is in the agent,
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 state; for there are many differences in the particular cases.

  But if some one were to say that pleasant and noble objects have 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 compulsion and unwillingly act with
pain, but those who do acts for their pleasantness and nobility do
them with pleasure; it is absurd to make external circumstances
responsible, and not oneself, as being easily caught by such
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 contributing nothing.

  Everything that is done by reason of ignorance is not voluntary;
it is only 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 have a name of his own.

  Acting by reason of ignorance seems also to be different from acting
in ignorance; for the man who is drunk or in a rage is thought to
act as a result not of ignorance but of one of the causes mentioned,
yet not knowingly but in ignorance.

  Now every wicked man is ignorant of what he ought to do and what
he ought to abstain from, and it is by reason of error of this kind
that men become unjust and in general bad; but the term
'involuntary' tends to be used not if a man is ignorant of what is
to his advantage- for it is not mistaken purpose that causes
involuntary action (it leads rather to wickedness), nor ignorance of
the universal (for that men are blamed), but ignorance of particulars,
i.e. of the circumstances of the action and the objects with which
it is concerned. For it is on these that both pity and pardon
depend, since the person who is ignorant of any of these acts
involuntarily.

  Perhaps it is just as well, therefore, to determine their nature and
number. A man may be ignorant, then, of who he is, what he is doing,
what or whom he is acting on, and sometimes also what (e.g. what
instrument) he is doing it with, and to what end (e.g. he may think
his act will conduce to some one's safety), and how he is doing it
(e.g. whether gently or violently). Now of all of these no one could
be ignorant unless he were mad, and evidently also he could not be
ignorant of the agent; for how could he not know himself? But of
what he is doing a man might be ignorant, as for instance people say
'it slipped out of their mouths as they were speaking', or 'they did
not know it was a secret', as Aeschylus said of the mysteries, or a
man might say he 'let it go off when he merely wanted to show its
working', as the man did with the catapult. Again, one might think
one's son was an enemy, as Merope did, or that a pointed spear had a
button on it, or that a stone was pumicestone; or one might give a man
a draught to save him, and really kill him; or one might want to touch
a man, as people do in sparring, and really wound him. The ignorance
may relate, then, to any of these things, i.e. of the circumstances of
the action, and the man who was ignorant of any of these is thought to
have acted involuntarily, and especially if he was ignorant on the
most important points; and these are thought to be the circumstances
of the action and its end. Further, the doing of an act that is called
involuntary in virtue of ignorance of this sort must be painful and
involve repentance.

  Since that which is done under compulsion or by reason of
ignorance is involuntary, the voluntary would seem to be that of which
the moving principle is in the agent himself, he being aware of the
particular circumstances of the action. Presumably acts done by reason
of anger or appetite are not rightly called involuntary. For in the
first place, on that showing none of the other animals will act
voluntarily, nor will children; and secondly, is it meant that we do
not do voluntarily any of the acts that are due to appetite or
anger, or that we do the noble acts voluntarily and the base acts
involuntarily? Is not this absurd, when one and the same thing is
the cause? But it would surely be odd to describe as involuntary the
things one ought to desire; and we ought both to be angry at certain
things and to have an appetite for certain things, e.g. for health and
for learning. Also what is involuntary is thought to be painful, but
what is in accordance with appetite is thought to be pleasant.
Again, what is the difference in respect of involuntariness between
errors committed upon calculation and those committed in anger? Both
are to be avoided, but the irrational passions are thought not less
human than reason is, and therefore also the actions which proceed
from anger or appetite are the man's actions. It would be odd, then,
to treat them as involuntary.