oppositum); and it is not merely a needless question but an
offensive one to ask whether great crimes do not perhaps demand more
strength of mind than great virtues. For by strength of mind we
understand the strength of purpose of a man, as a being endowed with
freedom, and consequently so far as he is master of himself (in his
senses) and therefore in a healthy condition of mind. But great crimes
are paroxysms, the very sight of which makes the man of healthy mind
shudder. The question would therefore be something like this:
whether a man in a fit of madness can have more physical strength than
if he is in his senses; and we may admit this without on that
account ascribing to him more strength of mind, if by mind we
understand the vital principle of man in the free use of his powers.
For since those crimes have their ground merely in the power of the
inclinations that weaken reason, which does not prove strength of
mind, this question would be nearly the same as the question whether a
man in a fit of illness can show more strength than in a healthy
condition; and this may be directly denied, since the want of
health, which consists in the proper balance of all the bodily
forces of the man, is a weakness in the system of these forces, by
which system alone we can estimate absolute health.





{INTRODUCTION ^paragraph 30}

III. Of the Reason for conceiving an End which is also a Duty