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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 [Greek: sunievai] 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 [Greek: eu] and [Greek: kalos] mean exactly the same thing). And the Greek name of this faculty is derived from the use of the term [Greek: suvievai] in learning: [Greek: mavthaveiv] and [Greek: suvievai] being often used as synonymous.
XI] The faculty called [Greek: gvomh], in right of which we call men [Greek: euyvomoves], or say they have [Greek: gvomh], 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 [Greek: sungvomae] (the word denoting allowance) is right [Greek: gvomh] having a capacity of making equitable decisions, By “right” I mean that which attains the True. Now all these mental states tend to the same object, as indeed common language leads us to expect: I mean, we speak of [Greek: gnomae], Judiciousness, Practical Wisdom, and Practical Intuition, attributing the possession of [Greek: gnomae] and Practical Intuition to the same Individuals whom we denominate Practically-Wise and Judicious: because all these faculties are employed upon the extremes, 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 [Greek: gnomae]; 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 [Greek: gnomae] are concerned with matters of Moral Actions, which are extremes.
143b] Intuition, moreover, takes in the extremes at both ends: 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: for the minor Premisses are the source of the Final Cause, Universals being made up out of Particulars. 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 [Greek: gnomae], 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 [Greek: gnomae], 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 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.
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, 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.
144a] Now first we say that being respectively Excellences of different parts of the Soul they must be choiceworthy, 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: 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; 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.
