Therefore in the former case we have not yet got excellence in deliberation, which is rightness with regard to the expedient-rightness in respect both of the end, the manner, and the time. (4) Further it is possible to have deliberated well either in the unqualified sense or with reference to a particular end.
Excellence in deliberation in the unqualified sense, then, is that which succeeds with reference to what is the end in the unqualified sense, and excellence in deliberation in a particular sense is that which succeeds relatively to a particular end. If, then, it is characteristic of men of practical wisdom to have deliberated well, excellence in deliberation will be correctness with regard to what conduces to the end of which practical wisdom is the true apprehension.
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Understanding, also, and goodness of understanding, in virtue of which men are said to be men of understanding or of good understanding, are neither entirely the same as opinion or scientific knowledge (for at that rate all men would have been men of understanding), nor are they one of the particular sciences, such as medicine, the science of things connected with health, or geometry, the science of spatial magnitudes. For understanding is neither about things that are always and are unchangeable, nor about any and every one of the things that come into being, but about things which may become subjects of questioning and deliberation. Hence it is about the same objects as practical wisdom; but understanding and practical wisdom are not the same. For practical wisdom issues commands, since its end is what ought to be done or not to be done;but understanding only judges. (Understanding is identical with goodness of understanding, men of understanding with men of good understanding.) Now understanding is neither the having nor the acquiring of practical wisdom; but as learning is called understanding when it means the exercise of the faculty of knowledge, so 'understanding' is applicable to the exercise of the faculty of opinion for the purpose of judging of what some one else says about matters with which practical wisdom is concerned-and of judging soundly; for 'well' and 'soundly' are the same thing. And from this has come the use of the name 'understanding' in virtue of which men are said to be 'of good understanding', viz. from the application of the word to the grasping of scientific truth; for we often call such grasping understanding.
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What is called judgement, in virtue of which men are said to 'be sympathetic judges' and to 'have judgement', is the right discrimination of the equitable. This is shown by the fact that we say the equitable man is above all others a man of sympathetic judgement, and identify equity with sympathetic judgement about certain facts. And sympathetic judgement is judgement which discriminates what is equitable and does so correctly; and correct judgement is that which judges what is true.
Now all the states we have considered converge, as might be expected, to the same point; for when we speak of judgement and understanding and practical wisdom and intuitive reason we credit the same people with possessing judgement and having reached years of reason and with having practical wisdom and understanding. For all these faculties deal with ultimates, i.e. with particulars; and being a man of understanding and of good or sympathetic judgement consists in being able judge about the things with which practical wisdom is concerned; for the equities are common to all good men in relation to other men. Now all things which have to be done are included among particulars or ultimates; for not only must the man of practical wisdom know particular facts, but understanding and judgement are also concerned with things to be done, and these are ultimates. And intuitive reason is concerned with the ultimates in both directions; for both the first terms and the last are objects of intuitive reason and not of argument, and the intuitive reason which is presupposed by demonstrations grasps the unchangeable and first terms, while the intuitive reason involved in practical reasonings grasps the last and variable fact, i.e. the minor premiss. For these variable facts are the starting-points for the apprehension of the end, since the universals are reached from the particulars; of these therefore we must have perception, and this perception is intuitive reason.
This is why these states are thought to be natural endowments-why, while no one is thought to be a philosopher by nature, people are thought to have by nature judgement, understanding, and intuitive reason. This is shown by the fact that we think our powers correspond to our time of life, and that a particular age brings with it intuitive reason and judgement; this implies that nature is the cause. (Hence intuitive reason is both beginning and end; for demonstrations are from these and about these.) Therefore we ought to attend to the undemonstrated sayings and opinions of experienced and older people or of people of practical wisdom not less than to demonstrations; for because experience has given them an eye they see aright.
We have stated, then, what practical and philosophic wisdom are, and with what each of them is concerned, and we have said that each is the virtue of a different part of the soul.
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