Samstag, 12. Mai 2018

Practical Wisdom and Excellence in Deliberation

Nicomachean Ethics:

"There is a difference between investigating and deliberating: to deliberate is to investigate a particular kind of object. We must also try to grasp what excellence in deliberation is: whether it is some sort of scientific knowledge, opinion, shrewd guessing, or something generically different from any of these. 
Now, scientific knowledge it is certainly not: people do not investigate matters they already know. But good deliberation is a kind of deliberation, and when a person deliberates he is engaged in investigating and calculating [things not yet decided]. Nor yet is it shrewd guessing. For shrewd guessing involves no reasoning and proceeds quickly, whereas deliberation takes a long time. As the saying goes, the action which follows deliberation should be quick, but deliberation itself should be slow. Furthermore, quickness of mind is not the same as excellence in deliberation: quickness of mind is a kind of shrewd guessing. Nor again is excellence in deliberation any form of opinion at all. But since a person who deliberates badly makes mistakes, while he who deliberates well deliberates correctly, it clearly follows that excellence in deliberation is some kind of correctness. But it is correctness neither of scientific knowledge nor of opinion. There cannot be correctness of scientific knowledge any more than there can be error of scientific knowledge; and correctness of opinion is truth. Moreover, anything that is an object of opinion is already fixed and determined, while deliberation deals with objects which remain to be determined. Still, excellence in deliberation does involve reasoning, and we are, consequently, left with the alternative that it is correctness of a process of thought; for thinking is not yet an affirmation. For while opinion is no longer a process of investigation but has reached the point of affirmation, a person who deliberates, whether he does so well or badly, is still engaged in investigating and calculating something [not yet determined].
Good deliberation is a kind of correctness of deliberation. We must, therefore, first investigate what deliberation is and with what objects it is concerned. Since the term “correctness” is used in several different senses, it is clear that not every kind of correctness in deliberation [is excellence in deliberation]. For (1) a morally weak or a bad man will, as a result of calculation, attain the goal which he has proposed to himself as the right goal to attain. He will, therefore, have deliberated correctly, but what he will get out of it will be a very bad thing. But the result of good deliberation is generally regarded as a good thing. It is this kind of correctness of deliberation which is good deliberation, a correctness that attains what is good. 
But (2) it is also possible to attain something good by a false syllogism, i.e., to arrive at the right action, but to arrive at it by the wrong means when the middle term is false. Accordingly, this process, which makes us attain the right goal but not by the right means, is still not good deliberation. 
Moreover, (3) it is possible that one man attains his goal by deliberating for a long time, while another does so quickly. Now, long deliberation, too, is not as such good deliberation: excellence in deliberation is correctness in assessing what is beneficial, i.e., correctness in assessing the goal, the manner, and the time. 
Again, (4) it is possible for a person to have deliberated well either in general, in an unqualified sense, or in relation to some particular end. Good deliberation in the unqualified sense of course brings success in relation to what is, in an unqualified sense, the end, [i.e., in relation to the good life]. Excellence in deliberation as directed toward some particular end, however, brings success in the attainment of some particular end. 
Thus we may conclude that, since it is a mark of men of practical wisdom to have deliberated well, excellence in deliberation will be correctness in assessing what is conducive to the end, concerning which practical wisdom gives a true conviction."

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