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.
1144aNow 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:[1] 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;[2] 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.[3]
As to our not being more apt to do what is noble and just by reason of possessing Practical Wisdom, we must begin a little higher up, taking this for our starting-point.[4] As we say that men may do things in themselves just and yet not be just men; for instance, when men do what the laws require of them, either against their will, or by reason of ignorance or something else, at all events not for the sake of the things themselves; and yet they do what they ought and all that the good man should do; so it seems that to be a good man one must do each act in a particular frame of mind, I mean from Moral Choice and for the sake of the things themselves which are done. Now it is Virtue which makes the Moral Choice right, but whatever is naturally required to carry out that Choice comes under the province not of Virtue but of a different faculty. We must halt, as it were, awhile, and speak more clearly on these points.
There is then a certain faculty, commonly named Clever-