 Aristotle places those who suffer from such internal disorders into one of three categories: (A) Some agents, having reached a decision about what to do on a particular occasion, experience some counter-pressure brought on by an appetite for pleasure, or anger, or some other emotion; and this countervailing influence is not completely under the control of reason. (1) Within this category, some are typically better able to resist these counter-rational pressures than is the average person. Such people are not virtuous, although they generally do what a virtuous person does. Aristotle calls them “continent” (enkratês). But (2) others are less successful than the average person in resisting these counter-pressures. They are “incontinent” (akratês). (The explanation of akrasia is a topic to which we will return in section 7.) In addition, (B) there is a type of agent who refuses even to try to do what an ethically virtuous agent would do, because he has become convinced that justice, temperance, generosity and the like are of little or no value. Such people Aristotle calls evil (kakos, phaulos). He assumes that evil people are driven by desires for domination and luxury, and although they are single-minded in their pursuit of these goals, he portrays them as deeply divided, because their pleonexia—their desire for more and more—leaves them dissatisfied and full of self-hatred.