Chapter II.

Now in our division of the Excellences of the Soul, we said there were two classes, the Moral and the Intellectual: the former we have already gone through; and we will now proceed to speak of the others, premising a few words respecting the Soul itself. It was stated before, you will remember, that the Soul consists of two parts, the Rational, and Irrational: we must now make a similar division of the Rational.

Let it be understood then that there are two parts of the Soul possessed of Reason; one whereby we realise those existences whose causes cannot be otherwise than they are, and one whereby we realise those which can be otherwise than they are, [2] (for there must be, answering to things generically different, generically different parts of the soul naturally adapted to each, since these parts of the soul possess their knowledge in virtue of a certain resemblance and appropriateness in themselves to the objects of which they are percipients); [3] and let us name the former, “that which is apt to know,” the latter, “that which is apt to calculate” (because deliberating and calculating are the same, and no one ever deliberates about things which cannot be otherwise than they are: and so the Calculative will be one part of the Rational faculty of the soul).

We must discover, then, which is the best state of each of these, because that will be the Excellence of each; and this again is relative to the work each has to do. [4]

There are in the Soul three functions on which depend moral action and truth; Sense, Intellect, Appetition, whether vague Desire or definite Will. Now of these Sense is the originating cause of no moral action, as is seen from the fact that brutes have Sense but are in no way partakers of moral action. [5]

[Intellect and Will are thus connected,] what in the Intellectual operation is Affirmation and Negation that in the Will is Pursuit and Avoidance, And so, since Moral Virtue is a State apt to exercise Moral Choice and Moral Choice is Will consequent on deliberation, the Reason must be true and the Will right, to constitute good Moral Choice, and what the Reason affirms the Will must pursue. [6]

Now this Intellectual operation and this Truth is what bears upon Moral Action; of course truth and falsehood must be the good and the bad of that Intellectual Operation which is purely Speculative, and concerned neither with action nor production, because this is manifestly the work of every Intellectual faculty, while of the faculty which is of a mixed Practical and Intellectual nature, the work is that Truth which, as I have described above, corresponds to the right movement of the Will.

Now the starting-point of moral action is Moral Choice, (I mean, what actually sets it in motion, not the final cause,) [7] and of Moral Choice, Appetition, and Reason directed to a certain result: and thus Moral Choice is neither independent of intellect, i. e. intellectual operation, nor of a certain moral state: for right or wrong action cannot be, independently of operation of the Intellect, and moral character.

But operation of the Intellect by itself moves nothing, only when directed to a certain result, i. e. exercised in Moral Action: (I say nothing of its being exercised in production, because this function is originated by the former: for every one who makes makes with a view to somewhat further; and that which is or may be made, is not an End in itself, but only relatively to somewhat else, and belonging to some one: [8] whereas that which is or may be done is an End in itself, because acting well is an End in itself, and this is the object of the Will,) and so Moral Choice is either [9] Intellect put in a position of Will-ing, or Appetition subjected to an Intellectual Process. And such a Cause is Man.

But nothing which is done and past can be the object of Moral Choice; for instance, no man chooses to have sacked Troy; because, in fact, no one ever deliberates about what is past, but only about that which is future, and which may therefore be influenced, whereas what has been cannot not have been: and so Agathon is right in saying

“Of this alone is Deity bereft,
To make undone whatever hath been done.”

Thus then Truth is the work of both the Intellectual Parts of the Soul; those states therefore are the Excellences of each in which each will best attain truth.