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Whiteness and blackness, however, and the other colours, are not
said to be affective qualities in this sense, but -because they
themselves are the results of an affection. It is plain that many
changes of colour take place because of affections. When a man is
ashamed, he blushes; when he is afraid, he becomes pale, and so on. So
true is this, that when a man is by nature liable to such
affections, arising from some concomitance of elements in his
constitution, it is a probable inference that he has the corresponding
complexion of skin. For the same disposition of bodily elements, which
in the former instance was momentarily present in the case of an
access of shame, might be a result of a man's natural temperament,
so as to produce the corresponding colouring also as a natural
characteristic. All conditions, therefore, of this kind, if caused
by certain permanent and lasting affections, are called affective
qualities. For pallor and duskiness of complexion are called
qualities, inasmuch as we are said to be such and such in virtue of
them, not only if they originate in natural constitution, but also
if they come about through long disease or sunburn, and are
difficult to remove, or indeed remain throughout life. For in the same
way we are said to be such and such because of these.
Those conditions, however, which arise from causes which may
easily be rendered ineffective or speedily removed, are called, not
qualities, but affections: for we are not said to be such virtue of
them. The man who blushes through shame is not said to be a
constitutional blusher, nor is the man who becomes pale through fear
said to be constitutionally pale. He is said rather to have been
affected.
Thus such conditions are called affections, not qualities.
In like manner there are affective qualities and affections of the
soul. That temper with which a man is born and which has its origin in
certain deep-seated affections is called a quality. I mean such
conditions as insanity, irascibility, and so on: for people are said
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