on the other hand, he is brought by age or bodily weakness to the
condition in which the vices that he could never abandon end by
abandoning him, and his capacity for physical pleasure dies--if he
turns to Avarice, the intellectual desire survives the sensual. Money,
which represents all the good things of this world, and is these good
things in the abstract, now becomes the dry trunk overgrown with all
the dead lusts of the flesh, which are egoism in the abstract. They
come to life again in the love of the Mammon. The transient pleasure
of the senses has become a deliberate and calculated lust of money,
which, like that to which it is directed, is symbolical in its nature,
and, like it, indestructible.

This obstinate love of the pleasures of the world--a love which, as it
were, outlives itself; this utterly incorrigible sin, this refined
and sublimated desire of the flesh, is the abstract form in which all
lusts are concentrated, and to which it stands like a general idea to
individual particulars. Accordingly, Avarice is the vice of age, just
as extravagance is the vice of youth.

This _disputatio in utramque partem_--this debate for and against--is
certainly calculated to drive us into accepting the _juste milieu_
morality of Aristotle; a conclusion that is also supported by the
following consideration.

Every human perfection is allied to a defect into which it threatens
to pass; but it is also true that every defect is allied to a
perfection. Hence it is that if, as often happens, we make a mistake
about a man, it is because at the beginning of our acquaintance with
him we confound his defects with the kinds of perfection to which they
are allied. The cautious man seems to us a coward; the economical man,