Ethics - Aristotle (classic novels to read txt) 📗

For the Principles of the matters of moral action are the final cause of them: now to the man who has been corrupted by reason of pleasure or pain the Principle immediately becomes obscured, nor does he see that it is his duty to choose and act in each instance with a view to this final cause and by reason of it: for viciousness has a tendency to destroy the moral Principle: and so Practical Wisdom must be “a state conjoined with reason, true, having human good for its object, and apt to do.”

Then again Art admits of degrees of excellence, but Practical Wisdom does not: and in Art he who goes wrong purposely is preferable to him who does so unwittingly, but not so in respect of Practical Wisdom or the other Virtues. It plainly is then an Excellence of a certain kind, and not an Art.

Now as there are two parts of the Soul which have Reason, it must be the Excellence of the Opinionative [which we called before calculative or deliberative], because both Opinion and Practical Wisdom are exercised upon Contingent matter. And further, it is not simply a state conjoined with Reason, as is proved by the fact that such a state may be forgotten and so lost while Practical Wisdom cannot.

Now Knowledge is a conception concerning universals and Necessary matter, and there are of course certain First Principles in all trains of demonstrative reasoning (that is of all Knowledge because this is connected with reasoning): that faculty, then, which takes in the first principles of that which comes under the range of Knowledge, cannot be either Knowledge, or Art, or Practical Wisdom: not Knowledge, because what is the object of Knowledge must be derived from demonstrative reasoning; not either of the other two, because they are exercised upon Contingent matter only. [Sidenote: 1141a] Nor can it be Science which takes in these, because the Scientific Man must in some cases depend on demonstrative Reasoning.

It comes then to this: since the faculties whereby we always attain truth and are never deceived when dealing with matter Necessary or even Contingent are Knowledge, Practical Wisdom, Science, and Intuition, and the faculty which takes in First Principles cannot be any of the three first; the last, namely Intuition, must be it which performs this function.

Science is a term we use principally in two meanings: in the first place, in the Arts we ascribe it to those who carry their arts to the highest accuracy; Phidias, for instance, we call a Scientific or cunning sculptor; Polycleitus a Scientific or cunning statuary; meaning, in this instance, nothing else by Science than an excellence of art: in the other sense, we think some to be Scientific in a general way, not in any particular line or in any particular thing, just as Homer says of a man in his Margites; “Him the Gods made neither a digger of the ground, nor ploughman, nor in any other way Scientific.”

So it is plain that Science must mean the most accurate of all Knowledge; but if so, then the Scientific man must not merely know the deductions from the First Principles but be in possession of truth respecting the First Principles. So that Science must be equivalent to Intuition and Knowledge; it is, so to speak, Knowledge of the most precious objects, with a head on.

I say of the most precious things, because it is absurd to suppose [Greek: politikae], or Practical Wisdom, to be the highest, unless it can be shown that Man is the most excellent of all that exists in the Universe. Now if “healthy” and “good” are relative terms, differing when applied to men or to fish, but “white” and “straight” are the same always, men must allow that the Scientific is the same always, but the Practically Wise varies: for whatever provides all things well for itself, to this they would apply the term Practically Wise, and commit these matters to it; which is the reason, by the way, that they call some brutes Practically Wise, such that is as plainly have a faculty of forethought respecting their own subsistence.

And it is quite plain that Science and [Greek: politikae] cannot be identical: because if men give the name of Science to that faculty which is employed upon what is expedient for themselves, there will be many instead of one, because there is not one and the same faculty employed on the good of all animals collectively, unless in the same sense as you may say there is one art of healing with respect to all living beings.

[Sidenote: 1141b] If it is urged that man is superior to all other animals, that makes no difference: for there are many other things more Godlike in their nature than Man, as, most obviously, the elements of which the Universe is composed.

It is plain then that Science is the union of Knowledge and Intuition, and has for its objects those things which are most precious in their nature. Accordingly, Anexagoras, Thales, and men of that stamp, people call Scientific, but not Practically Wise because they see them ignorant of what concerns themselves; and they say that what they know is quite out of the common run certainly, and wonderful, and hard, and very fine no doubt, but still useless because they do not seek after what is good for them as men.

But Practical Wisdom is employed upon human matters, and such as are objects of deliberation (for we say, that to deliberate well is most peculiarly the work of the man who possesses this Wisdom), and no man deliberates about things which cannot be otherwise than they are, nor about any save those that have some definite End and this End good resulting from Moral Action; and the man to whom we should give the name of Good in Counsel, simply and without modification, is he who in the way of calculation has a capacity for attaining that of practical goods which is the best for Man. Nor again does Practical Wisdom consist in a knowledge of general principles only, but it is necessary that one should know also the particular details, because it is apt to act, and action is concerned with details: for which reason sometimes men who have not much knowledge are more practical than others who have; among others, they who derive all they know from actual experience: suppose a man to know, for instance, that light meats are easy of digestion and wholesome, but not what kinds of meat are light, he will not produce a healthy state; that man will have a much better chance of doing so, who knows that the flesh of birds is light and wholesome. Since then Practical Wisdom is apt to act, one ought to have both kinds of knowledge, or, if only one, the knowledge of details rather than of Principles. So there will be in respect of Practical Wisdom the distinction of supreme and subordinate.

Further: [Greek: politikhae] and Practical Wisdom are the same mental state, but the point of view is not the same.

Of Practical Wisdom exerted upon a community that which I would call the Supreme is the faculty of Legislation; the subordinate, which is concerned with the details, generally has the common name [Greek: politikhae], and its functions are Action and Deliberation (for the particular enactment is a matter of action, being the ultimate issue of this branch of Practical Wisdom, and therefore people commonly say, that these men alone are really engaged in government, because they alone act, filling the same place relatively to legislators, that workmen do to a master).

Again, that is thought to be Practical Wisdom in the most proper sense which has for its object the interest of the Individual: and this usually appropriates the common name: the others are called respectively Domestic Management, Legislation, Executive Government divided into two branches, Deliberative and Judicial. Now of course, knowledge for one’s self is one kind of knowledge, but it admits of many shades of difference: and it is a common notion that the man [Sidenote:1142a] who knows and busies himself about his own concerns merely is the man of Practical Wisdom, while they who extend their solicitude to society at large are considered meddlesome.

Euripides has thus embodied this sentiment; “How,” says one of his Characters, “How foolish am I, who whereas I might have shared equally, idly numbered among the multitude of the army … for them that are busy and meddlesome [Jove hates],” because the generality of mankind seek their own good and hold that this is their proper business. It is then from this opinion that the notion has arisen that such men are the Practically-Wise. And yet it is just possible that the good of the individual cannot be secured independently of connection with a family or a community. And again, how a man should manage his own affairs is sometimes not quite plain, and must be made a matter of inquiry.

A corroboration of what I have said is the fact, that the young come to be geometricians, and mathematicians, and Scientific in such matters, but it is not thought that a young man can come to be possessed of Practical Wisdom: now the reason is, that this Wisdom has for its object particular facts, which come to be known from experience, which a young man has not because it is produced only by length of time.

By the way, a person might also inquire why a boy may be made a mathematician but not Scientific or a natural philosopher. Is not this the reason? that mathematics are taken in by the process of abstraction, but the principles of Science and natural philosophy must be gained by experiment; and the latter young men talk of but do not realise, while the nature of the former is plain and clear.

Again, in matter of practice, error attaches either to the general rule, in the process of deliberation, or to the particular fact: for instance, this would be a general rule, “All water of a certain gravity is bad;” the particular fact, “this water is of that gravity.”

And that Practical Wisdom is not knowledge is plain, for it has to do with the ultimate issue, as has been said, because every object of action is of this nature.

To Intuition it is opposed, for this takes in those principles which cannot be proved by reasoning, while Practical Wisdom is concerned with the ultimate particular fact which cannot be realised by Knowledge but by Sense; I do not mean one of the five senses, but the same by which we take in the mathematical fact, that no rectilineal figure can be contained by less than three lines, i.e. that a triangle is the ultimate figure, because here also is a stopping point.

This however is Sense rather than Practical Wisdom, which is of another kind.

Now the acts of inquiring and deliberating differ, though deliberating is a kind of inquiring. We ought to ascertain about Good Counsel likewise what it is, whether a kind of Knowledge, or Opinion, or Happy Conjecture, or some other kind of faculty. Knowledge it obviously is not, because men do not inquire about what they know, and Good Counsel is a kind of deliberation, and the man who is deliberating is inquiring and calculating. [Sidenote:1142b]

Neither is it Happy Conjecture; because this is independent of reasoning, and a rapid 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 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