Nicomachean Ethics Aristotle (english love story books .TXT) 📖

What science is we may learn from the following considerations (for we want a precise account, and must not content ourselves with metaphors). We all suppose that what we know with scientific knowledge is invariable; but of that which is variable we cannot say, so soon as it is out of sight, whether it is in existence or not. The object of science, then, is necessary. Therefore it is eternal: for whatever is of its own nature necessary is eternal: and what is eternal neither begins nor ceases to be.

Further, it is held that all science can be taught, and that what can be known in the way of science can be learnt. But all teaching starts from something already known, as we have explained in the Analytics; for it proceeds either by induction or by syllogism. Now, it is induction that leads the learner up to universal principles, while syllogism starts from these. There are principles, then, from which syllogism starts, which are not arrived at by syllogism, and which, therefore, must be arrived at by induction.143

Science, then, may be defined as a habit or formed faculty of demonstration, with all the further qualifications which are enumerated in the Analytics. It is necessary to add this, because it is only when the principles of our knowledge are accepted and known to us in a particular way, that we can properly be said to have scientific knowledge; for unless these principles are better known to us than the conclusions based upon them, our knowledge will be merely accidental.144

This, then, may be taken as our account of science.

That which is variable includes that which man makes and that which man does: but making or production is different from doing or action (here we adopt the popular distinctions). The habit or formed faculty of acting with reason or calculation, then, is different from the formed faculty of producing with reason or calculation. And so the one cannot include the other; for action is not production, nor is production action.

Now, the builder’s faculty is one of the arts, and may be described as a certain formed faculty of producing with calculation; and there is no art which is not a faculty of this kind, nor is there any faculty of this kind which is not an art: an art, then, is the same thing as a formed faculty of producing with correct calculation.

And every art is concerned with bringing something into being, i.e. with contriving or calculating how to bring into being some one of those things that can either be or not be, and the cause of whose production lies in the producer, not in the thing itself which is produced. For art has not to do with that which is or comes into being of necessity, nor with the products of nature; for these have the cause of their production in themselves.

Production and action being different, art of course has to do with production, and not with action. And, in a certain sense, its domain is the same as that of chance or fortune, as Agathon says⁠—

“Art waits on fortune, fortune waits on art.”

Art, then, as we said, is a certain formed faculty or habit of production with correct reasoning or calculation, and the contrary of this (ἀτεχνία) is a habit of production with incorrect calculation, the field of both being that which is variable.

In order to ascertain what prudence is, we will first ask who they are whom we call prudent.

It seems to be characteristic of a prudent man that he is able to deliberate well about what is good or expedient for himself, not with a view to some particular end, such as health or strength, but with a view to well-being or living well.

This is confirmed by the fact that we apply the name sometimes to those who deliberate well in some particular field, when they calculate well the means to some particular good end, in matters that do not fall within the sphere of art. So we may say, generally, that a man who can deliberate well is prudent.

But no one deliberates about that which cannot be altered, nor about that which it is not in his power to do.

Now science, we saw, implies demonstration; but things whose principles or causes are variable do not admit of demonstration; for everything that depends upon these principles or causes is also variable; and, on the other hand, things that are necessarily determined do not admit of deliberation. It follows, therefore, that prudence cannot be either a science or an art: it cannot be a science, because the sphere of action is that which is alterable; it cannot be an art, because production is generically different from action.

It follows from all this that prudence is a formed faculty that apprehends truth by reasoning or calculation, and issues in action, in the domain of human good and ill; for while production has another end than itself, this is not so with action, since good action or well doing is itself the end.

For this reason Pericles and men who resemble him are considered prudent, because they are able to see what is good for themselves and for men; and this we take to be the character of those who are able to manage a household or a state.

This, too, is the reason why we call temperance σωφροσύνη, signifying thereby that it is the virtue which preserves prudence. But what temperance preserves is this particular kind of judgment. For it is not any kind of judgment that is destroyed or perverted by the presentation of pleasant or painful objects (not such a judgment, for instance, as that the angles of a triangle are equal to two right angles), but only judgments about matters of practice. For the principles of practice [or the