But if he commits excess in regard to pleasures, which, though not necessary, are natural and, up to a certain point, reasonable--such as victory, wealth, honour--we designate him as incontinent, yet with a specification of the particular matter (IV.).
The modes of Bestiality, as cannibalism and unnatural passion, are ascribed to morbid depravity of nature or of habits, analogous to disease or madness (V.).
Incontinence in anger is not so bad as Incontinence in lust, because anger (1) has more semblance of reason, (2) is more a matter of constitution, (3) has less of deliberate purpose--while lust is crafty, (4) arises under pain; and not from wantonness (VI.).
Persons below the average in resisting _pleasures_ are incontinent; those below the average in resisting _pains_ are soft or effeminate.
The mass of men incline to both weaknesses.

He that deliberately pursues excessive pleasures, or other pleasures in an excessive way, is said to be abandoned.

The intemperate are worse than the incontinent.
Sport, in its excess, is effeminacy, as being relaxation from toil.
There are two kinds of incontinence: the one proceeding from precipitancy, where a man acts without deliberating at all; the other from feebleness,--where he deliberates, but where the result of deliberation is too weak to countervail his appetite (VII.).
Intemperance or profligacy is more vicious, and less curable than Incontinence.

The profligate man is one who has in him no principle (archae) of good or of right reason, and who does wrong without afterwards repenting of it; the incontinent man has the good principle in him, but it is overcome when he does wrong, and he afterwards repents (VIII.).

Here, again, Aristotle denies that sticking to one's opinions is, _per se_, continence.