gymnastics, inasmuch as it has been less exactly worked out, and again
about other things in the same ratio, and more also in the case of the
arts than in that of the sciences; for we have more doubt about the
former. Deliberation is concerned with things that happen in a certain
way for the most part, but in which the event is obscure, and with
things in which it is indeterminate. We call in others to aid us in
deliberation on important questions, distrusting ourselves as not
being equal to deciding.

  We deliberate not about ends but about means. For a doctor does
not deliberate whether he shall heal, nor an orator whether he shall
persuade, nor a statesman whether he shall produce law and order,
nor does any one else deliberate about his end. They assume the end
and consider how and by what means it is to be attained; and if it
seems to be produced by several means they consider by which it is
most easily and best produced, while if it is achieved by one only
they consider how it will be achieved by this and by what means this
will be achieved, till they come to the first cause, which in the
order of discovery is last. For the person who deliberates seems to
investigate and analyse in the way described as though he were
analysing a geometrical construction (not all investigation appears to
be deliberation- for instance mathematical investigations- but all
deliberation is investigation), and what is last in the order of
analysis seems to be first in the order of becoming. And if we come on
an impossibility, we give up the search, e.g. if we need money and
this cannot be got; but if a thing appears possible we try to do it.
By 'possible' things I mean things that might be brought about by
our own efforts; and these in a sense include things that can be
brought about by the efforts of our friends, since the moving
principle is in ourselves. The subject of investigation is sometimes
the instruments, sometimes the use of them; and similarly in the other
cases- sometimes the means, sometimes the mode of using it or the
means of bringing it about. It seems, then, as has been said, that man
is a moving principle of actions; now deliberation is about the things
to be done by the agent himself, and actions are for the sake of
things other than themselves. For the end cannot be a subject of
deliberation, but only the means; nor indeed can the particular
facts be a subject of it, as whether this is bread or has been baked
as it should; for these are matters of perception. If we are to be
always deliberating, we shall have to go on to infinity.

  The same thing is deliberated upon and is chosen, except that the
object of choice is already determinate, since it is that which has
been decided upon as a result of deliberation that is the object of
choice. For every one ceases to inquire how he is to act when he has
brought the moving principle back to himself and to the ruling part of
himself; for this is what chooses. This is plain also from the ancient
constitutions, which Homer represented; for the kings announced
their choices to the people. The object of choice being one of the
things in our own power which is desired after deliberation, choice
will be deliberate desire of things in our own power; for when we have
decided as a result of deliberation, we desire in accordance with
our deliberation.

  We may take it, then, that we have described choice in outline,
and stated the nature of its objects and the fact that it is concerned
with means.

                                 4

  That wish is for the end has already been stated; some think it is
for the good, others for the apparent good. Now those who say that the
good is the object of wish must admit in consequence that that which
the man who does not choose aright wishes for is not an object of wish
(for if it is to be so, it must also be good; but it was, if it so
happened, bad); while those who say the apparent good is the object of
wish must admit that there is no natural object of wish, but only what
seems good to each man. Now different things appear good to
different people, and, if it so happens, even contrary things.

  If these consequences are unpleasing, are we to say that
absolutely and in truth the good is the object of wish, but for each
person the apparent good; that that which is in truth an object of
wish is an object of wish to the good man, while any chance thing
may be so the bad man, as in the case of bodies also the things that
are in truth wholesome are wholesome for bodies which are in good
condition, while for those that are diseased other things are
wholesome- or bitter or sweet or hot or heavy, and so on; since the
good man judges each class of things rightly, and in each the truth
appears to him? For each state of character has its own ideas of the
noble and the pleasant, and perhaps the good man differs from others
most by seeing the truth in each class of things, being as it were the
norm and measure of them. In most things the error seems to be due
to pleasure; for it appears a good when it is not. We therefore choose
the pleasant as a good, and avoid pain as an evil.

                                 5

  The end, then, being what we wish for, the means what we
deliberate about and choose, actions concerning means must be
according to choice and voluntary. Now the exercise of the virtues
is concerned with means. Therefore virtue also is in our own power,
and so too vice. For where it is in our power to act it is also in our
power not to act, and vice versa; so that, if to act, where this is
noble, is in our power, not to act, which will be base, will also be
in our power, and if not to act, where this is noble, is in our power,
to act, which will be base, will also be in our power. Now if it is in
our power to do noble or base acts, and likewise in our power not to
do them, and this was what being good or bad meant, then it is in
our power to be virtuous or vicious.