The Nicomachean Ethics of Aristotle

operation; but men deliberate a long time, and it is a common saying that one should execute speedily what has been resolved upon in deliberation, but deliberate slowly. Quick perception of causes[35] again is a different faculty from good counsel, for it is a species of Happy Conjecture. Nor is Good Counsel Opinion of any kind. Well then, since he who deliberates ill goes wrong, and he who deliberates well does so rightly, it is clear that Good Counsel is rightness of some kind, but not of Knowledge nor of Opinion: for Knowledge cannot be called right because it cannot be wrong, and Rightness of Opinion is Truth: and again, all which is the object of opinion is definitely marked out.[36] Still, however, Good Counsel is not independent of Reason, Does it remain then that it is a rightness of Intellectual Operation simply, because this does not amount to an assertion; and the objection to Opinion was that it is not a process of enquiry but already a definite assertion; whereas whosoever deliberates, whether well or ill, is engaged in enquiry and calculation. Well, Good Counsel is a Rightness of deliberation, and so the first question must regard the nature and objects of deliberation. Now remember Rightness is an equivocal term; we plainly do not mean Rightness of any kind whatever; the ἀκρατὴς, for instance, or the bad man, will obtain by his calculation what he sets before him as an object, and so he may be said to have deliberated _rightly_ in one sense, but will have attained a great evil. Whereas to have deliberated well is thought to be a good, because Good Counsel is Rightness of deliberation of such a nature as is apt to attain good. But even this again you may get by false reasoning, and hit upon the right effect though not through right means,[37] your middle term being fallacious: and so neither will this be yet Good Counsel in consequence of which you get what you ought but not through proper means. Again, one man may hit on a thing after long deliberation, another quickly. And so that before described will not be yet Good Counsel, but the Rightness must be with reference to what is expedient; and you must have a proper end in view, pursue it in a right manner and right time. Once more. One may deliberate well either generally or towards some particular End.[38] Good counsel in the general then is that which goes right towards that which is the End in a general way of consideration; in particular, that which does so towards some particular End. Since then deliberating well is a quality of men possessed of Practical Wisdom, Good Counsel must be “Rightness in respect of what conduces to a given End, of which[39] Practical Wisdom is the true conception.” Chapter X. There is too the faculty of Judiciousness, and also its absence, in virtue of which we call men Judicious or the contrary. Now Judiciousness is neither entirely identical with Knowledge or Opinion (for then all would have been Judicious), nor is it any one specific science, as medical science whose object matter is things wholesome; or geometry whose object matter is magnitude: for it has not for its object things which always exist and are immutable, nor of those things which come into being just any which may chance; but those in respect of which a man might doubt and deliberate. And so it has the same object matter as Practical Wisdom; yet the two faculties are not identical, because Practical Wisdom has the capacity for commanding and taking the initiative, for its End is “what one should do or not do:” but Judiciousness is only apt to decide upon suggestions (though we do in Greek put “well” on to the faculty and its concrete noun, these really mean exactly the same as the plain words), and Judiciousness is neither the having Practical Wisdom, nor attaining it: but just as learning is termed συνιέναι when a man uses his knowledge, so judiciousness consists in employing the Opinionative faculty in judging concerning those things which come within the province of Practical Wisdom, when another enunciates them; and not judging merely, but judging well (for εὐ and καλῶς mean exactly the same thing). And the Greek name of this faculty is derived from the use of the term συνιέναι in learning: μανθάνειν and συνιέναι being often used as synonymous. The faculty called γνώμη,[40] in right of which we call men εὐγνώμονες, or say they have γνώμη, is “the right judgment of the equitable man.” A proof of which is that we most commonly say that the equitable man has a tendency to make allowance, and the making allowance in certain cases is equitable. And συγγνώμη (the word denoting allowance) is right γνώμη having a capacity of making equitable decisions, By “right” I mean that of the Truthful man. Chapter XI. Now all these mental states[41] tend to the same object, as indeed common language leads us to expect: I mean, we speak of γνώμη, Judiciousness, Practical Wisdom, and Practical Intuition, attributing the possession of γνώμη and Practical Intuition to the same Individuals whom we denominate Practically-Wise and Judicious: because all these faculties are employed upon the extremes,[42] i.e. on particular details; and in right of his aptitude for deciding on the matters which come within the province of the Practically-Wise, a man is Judicious and possessed of good γνώμη; i.e. he is disposed to make allowance, for considerations of equity are entertained by all good men alike in transactions with their fellows. And all matters of Moral Action belong to the class of particulars, otherwise called extremes: for the man of Practical Wisdom must know them, and Judiciousness and γνώμη are concerned with matters of Moral Actions, which are extremes. Intuition, moreover, takes in the extremes at both ends:[43] I mean, the first and last terms must be taken in not by reasoning but by Intuition [so that Intuition comes to be of two kinds], and that which belongs to strict demonstrative reasonings takes in immutable, i.e. Necessary, first terms; while that which is employed in practical matters takes in the extreme, the Contingent, and the minor Premiss:[44] for the minor Premisses are the source of the Final Cause, Universals being made up out of Particulars.[45] To take in these, of course, we must have Sense, i.e. in other words Practical Intuition. And for this reason these are thought to be simply gifts of nature; and whereas no man is thought to be Scientific by nature, men are thought to have γνώμη, and Judiciousness, and Practical Intuition: a proof of which is that we think these faculties are a consequence even of particular ages, and this given age has Practical Intuition and γνώμη, we say, as if under the notion that nature is the cause. And thus Intuition is both the beginning and end, because the proofs are based upon the one kind of extremes and concern the other. And so[46] one should attend to the undemonstrable dicta and opinions of the skilful, the old and the Practically-Wise, no less than to those which are based on strict reasoning, because they see aright, having gained their power of moral vision from experience. Chapter XII. Well, we have now stated the nature and objects of Practical Wisdom and Science respectively, and that they belong each to a different part of the Soul. But I can conceive a person questioning their utility. “Science,” he would say, “concerns itself with none of the causes of human happiness (for it has nothing to do with producing anything): Practical Wisdom has this recommendation, I grant, but where is the need of it, since its province is those things which are just and honourable, and good for man, and these are the things which the good man as such does; but we are not a bit the more apt to do them because we know them, since the Moral Virtues are Habits; just as we are not more apt to be healthy or in good condition from mere knowledge of what relates to these (I mean,[47] of course, things so called not from their producing health, etc., but from their evidencing it in a particular subject), for we are not more apt to be healthy and in good condition merely from knowing the art of medicine or training. “If it be urged that _knowing what is_ good does not by itself make a Practically-Wise man but _becoming_ good; still this Wisdom will be no use either to those that are good, and so have it already, or to those who have it not; because it will make no difference to them whether they have it themselves or put themselves under the guidance of others who have; and we might be contented to be in respect of this as in respect of health: for though we wish to be healthy still we do not set about learning the art of healing. “Furthermore, it would seem to be strange that, though lower in the scale than Science, it is to be its master; which it is, because whatever produces results takes the rule and directs in each matter.” This then is what we are to talk about, for these are the only points now raised. Now first we say that being respectively Excellences of different parts of the Soul they must be choice-worthy, even on the supposition that they neither of them produce results. In the next place we say that they _do_ produce results; that Science makes Happiness, not as the medical art but as healthiness makes health:[48] because, being a part of Virtue in its most extensive sense, it makes a man happy by being possessed and by working. Next, Man’s work _as Man_ is accomplished by virtue of Practical Wisdom and Moral Virtue, the latter giving the right aim and direction, the former the right means to its attainment;[49] but of the fourth part of the Soul, the mere nutritive principle, there is no such Excellence, because nothing is in its power to do or leave undone.[50] As to our not being more apt to do what is noble and just by reason of possessing Practical Wisdom, we must begin a little higher up,[51] taking this for our starting-point. As we say that men may do things in themselves just and yet not be just men; for instance, when men do what the laws require of them, either against their will, or by reason of ignorance or something else, at all events not for the sake of the things themselves; and yet they do what they ought and all that the good man should do; so it seems that to be a good man one must do each act in a particular frame of mind, I mean from Moral Choice and for the sake of the things themselves which are done. Now it is Virtue which makes the Moral Choice right, but whatever is naturally required to carry out that Choice comes under the province not of Virtue but of a different faculty. We must halt, as it were, awhile, and speak more clearly on these points. There is then a certain faculty, commonly named Cleverness, of such a nature as to be able to do and attain whatever conduces to _any_ given purpose: now if that purpose be a good one the faculty is praiseworthy; if otherwise, it goes by a name which, denoting strictly the ability, implies the willingness to do _anything_; we accordingly call the Practically-Wise Clever, and also those who can and will do anything.[52] Now Practical Wisdom is not identical with Cleverness, nor is it without this power of adapting means to ends: but this Eye of the Soul (as we may call it) does not attain its proper state without goodness, as we have said before and as is quite plain, because