Ethics

Well then; do men deliberate about everything, and is anything soever the object of Deliberation, or are there some matters with respect to which there is none? (It may be as well perhaps to say, that by “object of Deliberation” is meant such matter as a sensible man would deliberate upon, not what any fool or madman might.)

Well:  about eternal things no one deliberates; as, for instance, the universe, or the incommensurability of the diameter and side of a square.

Nor again about things which are in motion but which always happen in the same way either necessarily, or naturally, or from some other cause, as the solstices or the sunrise.

Nor about those which are variable, as drought and rains; nor fortuitous matters, as finding of treasure.

Nor in fact even about all human affairs; no Lacedæmonian, for instance, deliberates as to the best course for the Scythian government to adopt; because in such cases we have no power over the result.

But we do deliberate respecting such practical matters as are in our own power (which are what are left after all our exclusions).

I have adopted this division because causes seem to be divisible into nature, necessity, chance, and moreover intellect, and all human powers.

And as man in general deliberates about what man in general can effect, so individuals do about such practical things as can be effected through their own instrumentality.

[Sidenote:  1112b] Again, we do not deliberate respecting such arts or sciences as are exact and independent:  as, for instance, about written characters, because we have no doubt how they should be formed; but we do deliberate on all buch things as are usually done through our own instrumentality, but not invariably in the same way; as, for instance, about matters connected with the healing art, or with money-making; and, again, more about piloting ships than gymnastic exercises, because the former has been less exactly determined, and so forth; and more about arts than sciences, because we more frequently doubt respecting the former.

So then Deliberation takes place in such matters as are under general laws, but still uncertain how in any given case they will issue, i.e. in which there is some indefiniteness; and for great matters we associate coadjutors in counsel, distrusting our ability to settle them alone.

Further, we deliberate not about Ends, but Means to Ends.  No physician, for instance, deliberates whether he will cure, nor orator whether he will persuade, nor statesman whether he will produce a good constitution, nor in fact any man in any other function about his particular End; but having set before them a certain End they look how and through what means it may be accomplished:  if there is a choice of means, they examine further which are easiest and most creditable; or, if there is but one means of accomplishing the object, then how it may be through this, this again through what, till they come to the first cause; and this will be the last found; for a man engaged in a process of deliberation seems to seek and analyse, as a man, to solve a problem, analyses the figure given him.  And plainly not every search is Deliberation, those in mathematics to wit, but every Deliberation is a search, and the last step in the analysis is the first in the constructive process.  And if in the course of their search men come upon an impossibility, they give it up; if money, for instance, be necessary, but cannot be got:  but if the thing appears possible they then attempt to do it.

And by possible I mean what may be done through our own instrumentality (of course what may be done through our friends is through our own instrumentality in a certain sense, because the origination in such cases rests with us).  And the object of search is sometimes the necessary instruments, sometimes the method of using them; and similarly in the rest sometimes through what, and sometimes how or through what.

So it seems, as has been said, that Man is the originator of his actions; and Deliberation has for its object whatever may be done through one’s own instrumentality, and the actions are with a view to other things; and so it is, not the End, but the Means to Ends on which Deliberation is employed.

[Sidenote:  III3a]

Nor, again, is it employed on matters of detail, as whether the substance before me is bread, or has been properly cooked; for these come under the province of sense, and if a man is to be always deliberating, he may go on ad infinitum.

Further, exactly the same matter is the object both of Deliberation and Moral Choice; but that which is the object of Moral Choice is thenceforward separated off and definite, because by object of Moral Choice is denoted that which after Deliberation has been preferred to something else:  for each man leaves off searching how he shall do a thing when he has brought the origination up to himself, i.e. to the governing principle in himself, because it is this which makes the choice.  A good illustration of this is furnished by the old regal constitutions which Homer drew from, in which the Kings would announce to the commonalty what they had determined before.

Now since that which is the object of Moral Choice is something in our own power, which is the object of deliberation and the grasping of the Will, Moral Choice must be “a grasping after something in our own power consequent upon Deliberation:”  because after having deliberated we decide, and then grasp by our Will in accordance with the result of our deliberation.

Let this be accepted as a sketch of the nature and object of Moral Choice, that object being “Means to Ends.”

[Sidenote:  IV] That Wish has for its object-matter the End, has been already stated; but there are two opinions respecting it; some thinking that its object is real good, others whatever impresses the mind with a notion of good.

Now those who maintain that the object of Wish is real good are beset by this difficulty, that what is wished for by him who chooses wrongly is not really an object of Wish (because, on their theory, if it is an object of wish, it must be good, but it is, in the case supposed, evil).  Those who maintain, on the contrary, that that which impresses the mind with a notion of good is properly the object of Wish, have to meet this difficulty, that there is nothing naturally an object of Wish but to each individual whatever seems good to him; now different people have different notions, and it may chance contrary ones.

But, if these opinions do not satisfy us, may we not say that, abstractedly and as a matter of objective truth, the really good is the object of Wish, but to each individual whatever impresses his mind with the notion of good.  And so to the good man that is an object of Wish which is really and truly so, but to the bad man anything may be; just as physically those things are wholesome to the healthy which are really so, but other things to the sick.  And so too of bitter and sweet, and hot and heavy, and so on.  For the good man judges in every instance correctly, and in every instance the notion conveyed to his mind is the true one.

For there are fair and pleasant things peculiar to, and so varying with, each state; and perhaps the most distinguishing characteristic of the good man is his seeing the truth in every instance, he being, in fact, the rule and measure of these matters.

The multitude of men seem to be deceived by reason of pleasure, because though it is not really a good it impresses their minds with the notion of goodness, so they choose what is pleasant as good and avoid pain as an evil.

Now since the End is the object of Wish, and the means to the End of Deliberation and Moral Choice, the actions regarding these matters must be in the way of Moral Choice, i.e. voluntary:  but the acts of working out the virtues are such actions, and therefore Virtue is in our power.

And so too is Vice:  because wherever it is in our power to do it is also in our power to forbear doing, and vice versâ:  therefore if the doing (being in a given case creditable) is in our power, so too is the forbearing (which is in the same case discreditable), and vice versâ.

But if it is in our power to do and to forbear doing what is creditable or the contrary, and these respectively constitute the being good or bad, then the being good or vicious characters is in our power.

As for the well-known saying, “No man voluntarily is wicked or involuntarily happy,” it is partly true, partly false; for no man is happy against his will, of course, but wickedness is voluntary.  Or must we dispute the statements lately made, and not say that Man is the originator or generator of his actions as much as of his children?

But if this is matter of plain manifest fact, and we cannot refer our actions to any other originations beside those in our own power, those things must be in our own power, and so voluntary, the originations of which are in ourselves.

Moreover, testimony seems to be borne to these positions both privately by individuals, and by law-givers too, in that they chastise and punish those who do wrong (unless they do so on compulsion, or by reason of ignorance which is not self-caused), while they honour those who act rightly, under the notion of being likely to encourage the latter and restrain the former.  But such things as are not in our own power, i.e. not voluntary, no one thinks of encouraging us to do, knowing it to be of no avail for one to have been persuaded not to be hot (for instance), or feel pain, or be hungry, and so forth, because we shall have those sensations all the same.

And what makes the case stronger is this:  that they chastise for the very fact of ignorance, when it is thought to be self-caused; to the drunken, for instance, penalties are double, because the origination in such case lies in a man’s own self:  for he might have helped getting drunk, and this is the cause of his ignorance.

[Sidenote:  III4_a_] Again, those also who are ignorant of legal regulations which they are bound to know, and which are not hard to know, they chastise; and similarly in all other cases where neglect is thought to be the cause of the ignorance, under the notion that it was in their power to prevent their ignorance, because they might have paid attention.

But perhaps a man is of such a character that he cannot attend to such things:  still men are themselves the causes of having become such characters by living carelessly, and also of being unjust or destitute of self-control, the former by doing evil actions, the latter by spending their time in drinking and such-like; because the particular acts of working form corresponding characters, as is shown by those who are practising for any contest or particular course of action, for such men persevere in the acts of working.

As for the plea, that a man did not know that habits are produced from separate acts of working, we reply, such ignorance is a mark of excessive stupidity.

Furthermore, it is wholly irrelevant to say that the man who acts unjustly or dissolutely does not wish to attain the habits of these vices:  for if a man wittingly does those things whereby he must become unjust he is to all intents and purposes unjust voluntarily; but he cannot with a wish cease to be unjust and become just.  For, to take the analogous case, the sick man cannot with a wish be well again, yet in a supposable case he is voluntarily ill because he has produced his sickness by living intemperately and disregarding his physicians.  There was a time then when he might have helped being ill, but now he has let himself go he cannot any longer; just as he who has let a stone out of his hand cannot recall it, and yet it rested with him to aim and throw it, because the origination was in his power.  Just so the unjust man, and he who has lost all self-control, might originally have helped being what they are, and so they are voluntarily what they are; but now that they are become so they no longer have the power of being otherwise.

And not only are mental diseases voluntary, but the bodily are so in some men, whom we accordingly blame:  for such as are naturally deformed no one blames, only such as are so by reason of want of exercise, and neglect:  and so too of weakness and maiming:  no one would think of upbraiding, but would rather compassionate, a man who is blind by nature, or from disease, or from an accident; but every one would blame him who was so from excess of wine, or any other kind of intemperance.  It seems, then, that in respect of bodily diseases, those which depend on ourselves are censured, those which do not are not censured; and if so, then in the case of the mental disorders, those which are censured must depend upon ourselves.

[Sidenote:  III4_b_] But suppose a man to say, “that (by our own admission) all men aim at that which conveys to their minds an impression of good, and that men have no control over this impression, but that the End impresses each with a notion correspondent to his own individual character; that to be sure if each man is in a way the cause of his own moral state, so he will be also of the kind of impression he receives:  whereas, if this is not so, no one is the cause to himself of doing evil actions, but he does them by reason of ignorance of the true End, supposing that through their means he will secure the chief good.  Further, that this aiming at the End is no matter of one’s own choice, but one must be born with a power of mental vision, so to speak, whereby to judge fairly and choose that which is really good; and he is blessed by nature who has this naturally well:  because it is the most important thing and the fairest, and what a man cannot get or learn from another but will have such as nature has given it; and for this to be so given well and fairly would be excellence of nature in the highest and truest sense.”

If all this be true, how will Virtue be a whit more voluntary than Vice?  Alike to the good man and the bad, the End gives its impression and is fixed by nature or howsoever you like to say, and they act so and so, referring everything else to this End.

Whether then we suppose that the End impresses each man’s mind with certain notions not merely by nature, but that there is somewhat also dependent on himself; or that the End is given by nature, and yet Virtue is voluntary because the good man does all the rest voluntarily, Vice must be equally so; because his own agency equally attaches to the bad man in the actions, even if not in the selection of the End.

If then, as is commonly said, the Virtues are voluntary (because we at least co-operate in producing our moral states, and we assume the End to be of a certain kind according as we are ourselves of certain characters), the Vices must be voluntary also, because the cases are exactly similar.

Well now, we have stated generally respecting the Moral Virtues, the genus (in outline), that they are mean states, and that they are habits, and how they are formed, and that they are of themselves calculated to act upon the circumstances out of which they were formed, and that they are in our own power and voluntary, and are to be done so as right Reason may direct.

[Sidenote:  III5_a_] But the particular actions and the habits are not voluntary in the same sense; for of the actions we are masters from beginning to end (supposing of course a knowledge of the particular details), but only of the origination of the habits, the addition by small particular accessions not being cognisiable (as is the case with sicknesses):  still they are voluntary because it rested with us to use our circumstances this way or that.

Here we will resume the particular discussion of the Moral Virtues, and say what they are, what is their object-matter, and how they stand respectively related to it:  of course their number will be thereby shown.  First, then, of Courage.  Now that it is a mean state, in respect of fear and boldness, has been already said:  further, the objects of our fears are obviously things fearful or, in a general way of statement, evils; which accounts for the common definition of fear, viz. “expectation of evil.”

Of course we fear evils of all kinds:  disgrace, for instance, poverty, disease, desolateness, death; but not all these seem to be the object-matter of the Brave man, because there are things which to fear is right and noble, and not to fear is base; disgrace, for example, since he who fears this is a good man and has a sense of honour, and he who does not fear it is shameless (though there are those who call him Brave by analogy, because he somewhat resembles the Brave man who agrees with him in being free from fear); but poverty, perhaps, or disease, and in fact whatever does not proceed from viciousness, nor is attributable to his own fault, a man ought not to fear:  still, being fearless in respect of these would not constitute a man Brave in the proper sense of the term.

Yet we do apply the term in right of the similarity of the cases; for there are men who, though timid in the dangers of war, are liberal men and are stout enough to face loss of wealth.

And, again, a man is not a coward for fearing insult to his wife or children, or envy, or any such thing; nor is he a Brave man for being bold when going to be scourged.

What kind of fearful things then do constitute the object-matter of the Brave man? first of all, must they not be the greatest, since no man is more apt to withstand what is dreadful.  Now the object of the greatest dread is death, because it is the end of all things, and the dead man is thought to be capable neither of good nor evil.  Still it would seem that the Brave man has not for his object-matter even death in every circumstance; on the sea, for example, or in sickness:  in what circumstances then? must it not be in the most honourable? now such is death in war, because it is death in the greatest and most honourable danger; and this is confirmed by the honours awarded in communities, and by monarchs.

He then may be most properly denominated Brave who is fearless in respect of honourable death and such sudden emergencies as threaten death; now such specially are those which arise in the course of war.

[Sidenote:  1115b] It is not meant but that the Brave man will be fearless also on the sea (and in sickness), but not in the same way as sea-faring men; for these are light-hearted and hopeful by reason of their experience, while landsmen though Brave are apt to give themselves up for lost and shudder at the notion of such a death:  to which it should be added that Courage is exerted in circumstances which admit of doing something to help one’s self, or in which death would be honourable; now neither of these requisites attach to destruction by drowning or sickness.