Nicomachean Ethics by Aristotle (little readers .TXT) 📕

of appetite [or aversion] is the pleasant or the painful, but the object of purpose [as such] is neither painful nor pleasant.

Still less can purpose be anger (θυμός); for acts done in anger seem to be least of all done of purpose or deliberate choice.

Nor yet is it wish, though it seem very like; for we cannot purpose or deliberately choose the impossible, and a man who should say that he did would be thought a fool; but we may wish for the impossible, e.g. to escape death.

Again, while we may wish what never could be effected by our own agency (e.g. the success of a particular actor or athlete), we never purpose or deliberately choose such things, but only those that we think may be effected by our own agency.

Again, we are more properly said to wish the end, to choose the means; e.g. we wish to be healthy, but we choose what will make us healthy: we wish to be happy, and confess the wish, but it would not be correct to say we purpose or deliberately choose to be happy; for we may say roundly that purpose or choice deals with what is in our power.

Nor can it be opinion; for, in the first place, anything may be matter of opinion⁠—what is unalterable and impossible no less than what is in our power; and, in the second place, we distinguish opinion according as it is true or false, not according as it as good or bad, as we do with purpose or choice.

We may say, then, that purpose is not the same as opinion in general; nor, indeed, does anyone maintain this.

But, further, it is not identical with a particular kind of opinion. For our choice of good or evil makes us morally good or bad, holding certain opinions does not.

Again, we choose to take or to avoid a good or evil thing; we opine what its nature is, or what it is good for, or in what way; but we cannot opine to take or to avoid.

Again, we commend a purpose for its rightness or correctness, an opinion for its truth.

Again, we choose a thing when we know well that it is good; we may have an opinion about a thing of which we know nothing.

Again, it seems that those who are best at choosing are not always the best at forming opinions, but that some who have an excellent judgment fail, through depravity, to choose what they ought.

It may be said that choice or purpose must be preceded or accompanied by an opinion or judgment; but this makes no difference: our question is not that, but whether they are identical.

What, then, is choice or purpose, since it is none of these?

It seems, as we said, that what is chosen or purposed is willed, but that what is willed is not always chosen or purposed.

The required differentia, I think, is “after previous deliberation.” For choice or purpose implies calculation and reasoning. The name itself, too, seems to indicate this, implying that something is chosen before or in preference to other things.49

III

Now, as to deliberation, do we deliberate about everything, and may anything whatever be matter for deliberation, or are there some things about which deliberation is impossible?

By “matter for deliberation” we should understand, I think, not what a fool or a maniac, but what a rational being would deliberate about.

Now, no one deliberates about eternal or unalterable things, e.g. the system of the heavenly bodies, or the incommensurability of the side and the diagonal of a square.

Again, no one deliberates about things which change, but always change in the same way (whether the cause of change be necessity, or nature, or any other agency), e.g. the solstices and the sunrise;50 nor about things that are quite irregular, like drought and wet; nor about matters of chance, like the finding of a treasure.

Again, even human affairs are not always matter of deliberation; e.g. what would be the best constitution for Scythia is a question that no Spartan would deliberate about.

The reason why we do not deliberate about these things is that none of them are things that we can ourselves effect.

But the things that we do deliberate about are matters of conduct that are within our control. And these are the only things that remain; for besides nature and necessity and chance, the only remaining cause of change is reason and human agency in general. Though we must add that men severally deliberate about what they can themselves do.

A further limitation is that where there is exact and absolute knowledge, there is no room for deliberation; e.g. writing: for there is no doubt how the letters should be formed.

We deliberate, then, about things that are brought about by our own agency, but not always in the same way; e.g. about medicine and moneymaking, and about navigation more than about gymnastic, inasmuch as it is not yet reduced to so perfect a system, and so on; but more about matters of art than matters of science, as there is more doubt about them.

Matters of deliberation, then, are matters in which there are rules that generally hold good, but in which the result cannot be predicted, i.e. in which there is an element of uncertainty. In important matters we call in advisers, distrusting our own powers of judgment.

It is not about ends, but about means that we deliberate. A physician does not deliberate whether he shall heal, nor an orator whether he shall persuade, nor a statesman whether he shall make a good system of laws, nor a man in any other profession about his end; but, having the proposed end in view, we consider how and by what means this end can be attained; and if it appear that it can be attained by various means, we further consider which is the easiest and best; but if