 Green explains Aristotle’s restrictions on temperance in a similar way. Not every form of restraint counts as temperance for Aristotle. It is limited to restraint of the pleasures of appetitive desires for food, drink, and sex, the pleasures we share with non-human animals. The intemperate person is like the gourmand who prayed that his throat might become longer than a crane’s: he is interested in sensation and does not value the exercise of his rational capacities. Green recognizes that Aristotle needs to check these appetitive desires because intemperance is a danger to the common good. He writes: “such a check should be kept on the lusts of the flesh as might prevent them from issuing in what a Greek knew as hubris – a kind of self-assertion and aggression upon the rights of others … which was looked upon as the antithesis of the civil spirit” (1969, 263). 