Front Page Titles (by Subject) 2.: The function of the intellect, both in practice and speculation, is to attain truth. - The Nicomachean Ethics
2.: The function of the intellect, both in practice and speculation, is to attain truth. - Aristotle, The Nicomachean Ethics 
The Nichomachean Ethics of Aristotle, trans. F.H. Peters, M.A. 5th edition (London: Kegan Paul, Trench, Truebner & Co., 1893).
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- Preface to the Fifth Edition.
- Book I.: The End.
- 1.: In All He Does Man Seeks Same Good As End Or Means.
- 2.: The End Is the Good; Our Subject Is This and Its Science Politics.
- 3.: Exactness Not Permitted By Subject Nor to Be Expected By Student, Who Needs Experience and Training.
- 4.: Men Agree That the Good Is Happiness, But Differ As to What This Is.
- 5.: The Good Cannot Be Pleasure, Nor Honour, Nor Virtue.
- 6.: Various Arguments to Show Against the Platonists That There Cannot Be One Universal Good.
- 7.: The Good Is the Final End, and Happiness Is This.
- 8.: This View Harmonizes Various Current Views.
- 9.: It Happiness Acquired, Or the Gift of Gods Or of Chance?
- 10.: Can No Man Be Called Happy During Life?
- 11.: Cannot the Fortunes of Survivors Affect the Dead?
- 12.: Happiness As Absolute End Is Above Praise.
- 13.: Division of the Faculties and Resulting Division of the Virtues.
- Book II.: Moral Virtue.
- 1.: Moral Virtue Is Acquired By the Repetition of the Corresponding Acts.
- 2.: These Acts Must Be Such As Reason Prescribes; They Can’t Be Defined Exactly, But Must Be Neither Too Much Nor Too Little.
- 3.: Virtue Is In Various Ways Concerned With Pleasure and Pain.
- 4.: The Conditions of Virtuous Action As Distinct From Artistic Production.
- 5.: Virtue Not an Emotion, Nor a Faculty, But a Trained Faculty Or Habit.
- 6.: Viz., the Habit of Choosing the Mean.
- 7.: This Must Be Applied to the Several Virtues.
- 8.: The Two Vicious Extremes Are Opposed to One Another and to the Intermediate Virtue.
- 9.: The Mean Hard to Hit, and Is a Matter of Perception, Not of Reasoning.
- Book III.
- Chapters 1–5.: the Will.
- 1.: An Act Is Involuntary When Done (a) Under Compulsion, Or (b) Through Ignorance: (a) Means Not Originated By Doer, (b) Means Through Ignorance of the Circumstances: Voluntary Then Means Originated With Knowledge of Circumstances.
- 2.: Purpose, a Mode of Will, Means Choice After Deliberation.
- 3.: We Deliberate On What We Can Do—not On Ends, But Means.
- 4.: We Wish For
- 5.: Virtue and Vice Are Alike Voluntary, Our Acts Are Our Own; For We Are Punished For Them; If This Be Our Character, We Have Made It By Repeated Acts; Even Bodily Vices Are Blamable When Thus Formed. We Cannot Plead That Our Notion of Good Depends On Ou
- Chapters 6—12: the Several Moral Virtues and Vices.
- 6.: Of Courage and the Opposite Vices.
- 7. Of Courage (continued)
- 8. Of Courage Improperly So Called.
- 9.: How Courage Involves Both Pain and Pleasure.
- 10.: Of Temperance.
- 11. Of Temperance (continued)
- 12.: How Profligacy Is More Voluntary Than Cowardice.
- Book IV.: The Several Moral Virtues and Vices— Continued.
- 1.: Of Liberality.
- 2.: Of Magnificence.
- 3.: Of High-mindedness
- 4.: Of a Similar Virtue In Smaller Matters.
- 5.: Of Gentleness.
- 6.: Of Agreeableness.
- 7.: Of Truthfulness.
- 8.: Of Wittiness.
- 9.: Of the Feeling of Shame
- Book V.: The Several Moral Virtues and Vices— Concluded. Justice.
- 1.: Preliminary Two Senses of Justice Distinguished Justice (l) = Obedience to Law = Complete Virtue.
- 2.: Of Justice (2) = Fairness, How Related to Justice (1). What Is Just In Distribution Distinguished From What Is Just In Correction.
- 3.: Of What Is Just In Ditribution and Its Rule of Geometrical Proportion.
- 4.: Of That Which Is Just In Correction, and Its Rule of Arithmetical Proportion.
- 5.: Simple Requital Is Not Identical With What Is Just, But Proportionate Requital Is What Is Just In Exchange; and This Is Effected By Means of Money. We Can Now Give a General Definition of Justice (2).
- 6.: ( One Can Act Unjustly Without Being Unjust. ) That Which Is Just In the Strict Sense Is Between Citizens Only, For It Implies Law.
- 7.: It Is In Part Natural, In Part Conventional.
- 8.: The Internal Conditions of a Just Or Unjust Action, and of a Just Or Unjust Agent.
- 9.: Sundry Questions About Doing and Suffering Injustice
- 10.: Of Equity
- 11.: Can a Man Wrong Himself?
- Book VI.: The Intellectual Virtues.
- 1.: Must Be Studied Because (a) Reason Prescribes the Mean, (b) They Are a Part of Human Excellence. the Intellect Is (1) Scientific, (2) Calculative: We Want the Virtue of Each.
- 2.: The Function of the Intellect, Both In Practice and Speculation, Is to Attain Truth.
- 3.: Of the Five Modes of Attaining Truth: (1) of Demonstrative Science of Things Invariable.
- 4.: Of Knowledge of Things Variable, Viz. (2) of Art In What We Make;
- 5.: And (3) of Prudence In What We Do, the Virtue of the Calculative Intellect.
- 6.: (4) of Intuitive Reason As the Basis of Demonstrative Science.
- 7.: (5) of Wisdom As the Union of Science and Intuitive Reason. Comparison of the Two Intellectual Virtues, Wisdom and Prudence.
- 8.: Prudence Compared With Statesmanship and Other Forms of Knowledge.
- 9.: Of Deliberation.
- 10.: Of Intelligence
- 11.: Of Judgment of Reason Or Intuitive Perception As the Basis of the Practical Intellect.
- 12.: Of the Uses of Wisdom and Prudence. How Prudence Is Related to Cleverness.
- 13.: How Prudence Is Related to Moral Virtue
- Book VII.
- Chapters 1–10.: Characters Other Than Virtue and Vice.
- 1.: Of Continence and Incontinence, Heroic Virtue and Brutality. of Method. Statement of Opinions About Continence.
- 2.: Statement of Difficulties As to How One Can Know Right and Do Wrong.
- 3.: Solution: to Know Has Many Senses; In What Sense Such a Man Knows.
- 4.: Of Incontinence In the Strict and In the Metaphorical Sense.
- 5.: Of Incontinence In Respect of Brutal Or Morbid Appetites.
- 6.: Incontinence In Anger Less Blamed Than In Appetite.
- 7.: Incontinence Yields to Pleasure, Softness to Pain. Two Kinds of Incontinence, the Hasty and the Weak.
- 8.: Incontinence Compared With Vice and Virtue.
- 9.: Continence and Incontinence Not Identical With Keeping and Breaking a Resolution.
- 10.: Prudence Is Not, But Cleverness Is, Compatible With Incontinence.
- Chapters 11—14.: of Pleasure.
- 11.: We Must Now Discuss Pleasure. Opinions About It.
- 12.: Answers to Arguments Against Goodness of Pleasure. Ambiguity of Good and Pleasant. Pleasure Not a Transition, But Unimpeded Activity.
- 13.: Pleasure Is Good, and the Pleasure That Consists In the Highest Activity Is the Good. All Admit That Happiness Is Pleasant. Bodily Pleasures Not the Only Pleasures.
- 14.: Of the Bodily Pleasures, and the Distinction Between Naturally and Accidentally Pleasant.
- Book VIII.: Friendship Or Love.
- 1.: Uses of Friendship. Differences of Opinion About It.
- 2.: Three Motives of Friendship. Friendship Defined.
- 3.: Three Kinds of Friendship, Corresponding to the Three Motives Perfect Friendship Is That Whose Motive Is the Good.
- 4.: The Others Are Imperfect Copies of This.
- 5.: Intercourse Necessary to the Maintenance of Friendship.
- 6.: Impossible to Have Many True Friends.
- 7.: Of Friendship Between Unequal Persons and Its Rule of Proportion. Limits Within Which This Is Possible.
- 8.: Of Loving and Being Loved.
- 9.: Every Society Has Its Own Form of Friendship As of Justice. All Societies Are Summed Up In Civil Society.
- 10.: Of the Three Forms of Constitution.
- 11.: Of the Corresponding Forms of Friendship.
- 12.: Of the Friendship of Kinsmen and Comrades.
- 13.: Of the Terms of Interchange and Quarrels Hence Arising In Equal Friendships.
- 14.: Of the Same In Unequal Friendships.
- Book IX.: Friendship Or Love— Continued.
- 1.: Of the Rule of Proportion In Dissimilar Friendships.
- 2.: Of the Conflict of Duties.
- 3.: Of the Dissolution of Friendships.
- 4.: A Man’s Relation to His Friend Like His Relation to Himself.
- 5.: Friendship and Goodwill.
- 6.: Friendship and Unanimity
- 7.: Why Benefactors Love More Than They Are Loved.
- 8.: In What Sense It Is Right to Love One’s Self.
- 9.: Why a Happy Man Needs Friends.
- 10.: Of the Proper Number of Friends.
- 11.: Friends Needed Both In Prosperity and Adversity.
- 12.: Friendship Is Realized In Living Together.
- Book X.
- Chapters 1–5.: Pleasure.
- 1.: Reasons For Discussing Pleasure.
- 2.: Arguments of Eudoxus That Pleasure Is the Good.
- 3.: Argument That It Is Not a Quality; That It Is Not Determined; That It Is a Motion Or Coming Into Being. Pleasures Differ In Kind.
- 4.: Pleasure Defined: Its Relation to Activity.
- 5.: Pleasures Differ According to the Activities the Standard Is the Good Man.
- Chapters 6–9.: Conclusion.
- 6.: Happiness Not Amusement, But Life.
- 7.: Of the Speculative Life As Happiness In the Highest Sense.
- 8.: Of the Practical Life As Happiness In a Lower Sense, and of the Relation Between the Two. Prosperity, How Far Needed.
- 9.: How Is the End to Be Realized?
The function of the intellect, both in practice and speculation, is to attain truth.
Now, the faculties which guide us in action and in the apprehension of truth are three: sense, reason, and desire.
The first of these cannot originate action, as we see from the fact that brutes have sense but are incapable of action.
If we take the other two we find two modes of reasoning, viz. affirmation and negation [or assent and denial], and two corresponding modes of desire, viz. pursuit and avoidance [or attraction and repulsion].
Now, moral virtue is a habit or formed faculty of choice or purpose, and purpose is desire following upon deliberation.
It follows, then, that if the purpose is to be all it should be, both the calculation or reasoning must be true and the desire right, and that the very same things must be assented to by the former and pursued by the latter.
This kind of reasoning, then, and this sort of truth has to do with action.
But speculative reasoning that has to do neither with action nor production is good or bad according as it is true or false simply: for the function of the intellect is always the apprehension of truth; but the function of the practical intellect is the apprehension of truth in agreement with right desire.
Purpose, then, is the cause—not the final but the efficient cause or origin—of action, and the origin of purpose is desire and calculation of means; so that purpose necessarily implies on the one hand the faculty of reason and its exercise, and on the other hand a certain moral character or state of the desires; for right action and the contrary kind of action are alike impossible without both reasoning and moral character.
Mere reasoning, however, can never set anything going, but only reasoning about means to an end—what may be called practical reasoning (which practical reasoning also regulates production; for in making anything you always have an ulterior object in view—what you make is desired not as an end in itself, but only as a means to, or a condition of, something else; but what you do is an end in itself, for well-doing or right action is the end, and this is the object of desire).
Purpose, then, may be called either a reason that desires, or a desire that reasons; and this faculty of originating action constitutes a man.
No past event can be purposed; e.g. no one purposes to have sacked Troy; for no one deliberates about that which is past, but about that which is to come, and which is variable: but the past cannot be undone; so that Agathon is right when he says—
- “This thing alone not God himself can do—
- To make undone that which hath once been done.”
We have thus found that both divisions of the reason, or both the intellectual faculties, have the attainment of truth for their function; that developed state of each, then, in which it best attains truth will be its excellence or virtue.