The Nicomachean ethics of Aristotle

[39] The relative [Greek: on] might be referred to [Greek: sumpheron], but that [Greek: eubonlia] has been already divided into two kinds, and this construction would restrict the name to one of them, namely that [Greek: pros ti telos] as opposed to that [Greek: pros to telos aplos].

[40] We have no term which at all approximates to the meaning of this word, much less will our language admit of the play upon it which connects it with [Greek: suggnomae].

[41] Meaning, of course, all those which relate to Moral Action. [Greek: psronaesis ] is equivalent to [Greek: euboulia, ounesis, gnomae, and nous] (in the new sense here given to it). The faculty which guides us truly in all matters of Moral Action is [Greek: phronaesis], i.e. Reason directed by Goodness or Goodness informed by Reason. But just as every faculty of body and soul is not actually in operation at the same time, though the Man is acting, so proper names are given to the various Functions of Practical Wisdom. Is the [Greek: phronimos] forming plans to attain some particular End? he is then [Greek: euboulos]—is he passing under review the suggestions of others? he is [Greek: sunetos]—is he judging of the acts of others? he admits [Greek: gnomae] to temper the strictness of justness—is he applying general Rules to particular cases? he is exercising [Greek: nous praktikos] or [Greek: agsthaesis]—while in each and all he is [Greek: phronimos]?

[42] See note, on p. 140.

[43] There are cases where we must simply accept or reject without proof: either when Principles are propounded which are prior to all reasoning, or when particular facts are brought before us which are simply matters of [Greek: agsthaesis]. Aristotle here brings both these cases within the province of [Greek: nous], i.e. he calls by this name the Faculty which attains Truth in each.

[44]i.e. of the [Greek: syllogisimai ton prakton].

[45] See the note on [Greek: Archae] on p. 4,1 30. As a matter of fact and mental experience the Major Premiss of the Practica Syllogism is wrought into the mind by repeatedly acting upon the Minor Premiss (i.e. by [Greek: ethismos]).

By habitually acting on the Minor Premiss, i.e. on the suggestions of [Greek: epithymia], a man comes really to hold the Major Premiss. Aristotle says of the man destitute of all self-control that he is firmly persuaded that it is his proper line to pursue the gratification of his bodily appetites, [Greek: dia to toioytos einai oios diokein aytas]. And his analysis of [Greek: akrasia] (the state of progress towards this utter abandonment to passion) shows that each case of previous good resolution succumbing to temptation is attributable to [Greek: epithymia] suggesting its own Minor Premiss in place of the right one. Book VII. 8 and 5.

[46] The consequentia is this: There are cases both of principles and facts which cannot admit of reasoning, and must be authoritatively determined by [Greek: nous]. What makes [Greek: nous] to be a true guide? only practice, i.e. Experience, and therefore, etc.

[47] This is a note to explain [Greek: hygieina] and [Greek: euektika], he gives these three uses of the term [Greek: hygieinon] in the Topics, I. xiii. 10,

Of course the same will apply to [Greek: euektikon].

[48] Healthiness is the formal cause of health. Medicine is the efficient cause of health. See Book X. chap. iv. [Greek: hosper oud hæ hygieia kai ho iatros homoios aitia esti tou ugiainein].

[49] [Greek: phronæsis] is here used in a partial sense to signify the Intellectual, as distinct from the Moral, element of Practical Wisdom.

[50] This is another case of an observation being thrown in obiter, not relevant to, but suggested by, the matter in hand.

[51] See Book II. chap. iii. and V. xiii.

[52] The article is supplied at [Greek: panourgous], because the abstract word has just been used expressly in a bad sense. “Up to anything” is the nearest equivalent to [Greek: panourgos], but too nearly approaches to a colloquial vulgarism.

[53] See the note on [Greek: Archæ] on page 4, l. 30.

[54] And for the Minor, of course,

We may paraphrase [Greek: to telos] by [Greek: ti dei prattein—ti gar dei prattein hæ mæ, to telos autæs estin] i.e. [Greek: tæs phronæseos].—(Chap. xi. of this Book.)

[55] “Look asquint on the face of truth.” Sir T. Browne, Religio Medici.

[56] The term [Greek: sophronikoi] must be understood as governing the signification of the other two terms, there being no single Greek term to denote in either case mere dispositions towards these Virtues.

[57] Compare the passage at the commencement of Book X. [Greek: nun de phainontai] [Greek: katokochimon ek tæs aretæs].

[58] It must be remembered, that [Greek: phronæsis] is used throughout this chapter in two senses, its proper and complete sense of Practical Wisdom, and its incomplete one of merely the Intellectual Element of it.