Nicomachean Ethics by Aristotle (little readers .TXT) 📕

it can only be attained by one means, we consider how it is to be attained by this means, and how this means itself is to be secured, and so on, until we come to the first link in the chain of causes, which is last in the order of discovery.

For in deliberation we seem to inquire and to analyze in the way described, just as we analyze a geometrical figure in order to learn how to construct it51 (and though inquiry is not always deliberation⁠—mathematical inquiry, for instance, is not⁠—deliberation is always inquiry); that which is last in the analysis coming first in the order of construction.

If we come upon something impossible, we give up the plan; e.g. if it needs money, and money cannot be got: but if it appear possible, we set to work. By possible I mean something that can be done by us; and what can be done by our friends can in a manner be done by us; for it is we who set our friends to work.

Sometimes we have to find out instruments, sometimes how to use them; and so on with the rest: sometimes we have to find out what agency will produce the desired effect, sometimes how or through whom this agency is to be set at work.

It appears, then, that a man, as we have already said, originates his acts; but that he deliberates about that which he can do himself, and that what he does is done for the sake of something else.52 For he cannot deliberate about the end, but about the means to the end; nor, again, can he deliberate about particular facts, e.g. whether this be a loaf, or whether it be properly baked: these are matters of immediate perception. And if he goes on deliberating forever he will never come to a conclusion.

But the object of deliberation and the object of choice or purpose are the same, except that the latter is already fixed and determined; when we say, “this is chosen” or “purposed,” we mean that it has been selected after deliberation. For we always stop in our inquiry how to do a thing when we have traced back the chain of causes to ourselves, and to the commanding part of ourselves; for this is the part that chooses.

This may be illustrated by the ancient constitutions which Homer describes; for there the kings announce to the people what they have chosen.

Since, then, a thing is said to be chosen or purposed when, being in our power, it is desired after deliberation, choice or purpose may be defined as deliberate desire for something in our power; for we first deliberate, and then, having made our decision thereupon, we desire in accordance with deliberation.

Let this stand, then, for an account in outline of choice or purpose, and of what it deals with, viz. means to ends.

IV

Wish, we have already said, is for the end: but whereas some hold that the object of wish is the good others hold that it is what seems good.

Those who maintain that the object of wish53 is the good have to admit that what those wish for who choose wrongly is not object of wish (for if so it would be good; but it may so happen that it was bad); on the other hand, those who maintain that the object of wish is what seems good have to admit that there is nothing which is naturally object of wish, but that each wishes for what seems good to him⁠—different and even contrary things seeming good to different people.

As neither of these alternatives quite satisfies us, perhaps we had better say that the good is the real object of wish (without any qualifying epithet), but that what seems good is object of wish to each man. The good man, then, wishes for the real object of wish; but what the bad man wishes for may be anything whatever; just as, with regard to the body, those who are in good condition find those things healthy that are really healthy, while those who are diseased find other things healthy (and it is just the same with things bitter, sweet, hot, heavy, etc.): for the good or ideal man judges each case correctly, and in each case what is true seems true to him.

For, corresponding to each of our trained faculties, there is a special form of the noble and the pleasant, and perhaps there is nothing so distinctive of the good or ideal man as the power he has of discerning these special forms in each case, being himself, as it were, their standard and measure.

What misleads people seems to be in most cases pleasure; it seems to be a good thing, even when it is not. So they choose what is pleasant as good, and shun pain as evil.

V

We have seen that, while we wish for the end, we deliberate upon and choose the means thereto.

Actions that are concerned with means, then, will be guided by choice, and so will be voluntary.

But the acts in which the virtues are manifested are concerned with means.54

Therefore virtue depends upon ourselves: and vice likewise. For where it lies with us to do, it lies with us not to do. Where we can say no, we can say yes. If then the doing a deed, which is noble, lies with us, the not doing it, which is disgraceful, lies with us; and if the not doing, which is noble, lies with us, the doing, which is disgraceful, also lies with us. But if the doing and likewise the not doing of noble or base deeds lies with us, and if this is, as we found, identical with being good or bad, then it follows that it lies with us to be worthy or worthless men.

And so the saying

“None would