 In II. 5, he says that conditions of the soul are either feelings (pathê), capacities for feeling (dynameis) or dispositions (hexeis). Feelings are such things as appetite, anger, fear and generally those conditions that are accompanied by pleasure and pain. Capacities are, for example, the simple capacity to have these feelings. Finally, disposition is that condition of the soul whereby we are well or badly off with respect to feelings. For instance, people are badly disposed with respect to anger who typically get angry violently or who typically get angry weakly (1105b20–30). Virtue, as a condition of the soul, will be one of these three. After arguing that virtue is neither feeling nor capacity, Aristotle turns to what it means to be well or badly off with respect to feelings. He says that in everything that is continuous and divisible it is possible to take more, less, or an equal amount (1106a25). This remark is puzzling until we realize that he is actually talking about feelings. Feelings are continuous and divisible; so one can take more, less, or an equal amount of them. Presumably, when it comes to feeling anger, e.g., one can feel too much, not enough, or a balanced amount. Aristotle thinks that what counts as too much, not enough, or a balanced amount can vary to some extent from individual to individual. At this point he is ready to come back to moral virtue for it is concerned with feelings and actions (to which feelings give rise), in which one can have excess, deficiency, or the mean. To have a feeling like anger at the right time, on the right occasion, towards the right people, for the right purpose and in the right manner is to feel the right amount, the mean between extremes of excess and deficiency; this is the mark of moral virtue (1106a15–20). Finally, virtue is not a question only of feelings since there is a mean between extremes of action. Presumably, Aristotle means that the appropriate feeling – the mean between the extremes in each situation – gives rise to the appropriate action.