Book 6 / Chapter 1
Paragraph 2 - Virtues of the Soul and Rational Deliberation
Explanation - Part By Part
"We divided the virtues of the soul and said that some are virtues of character and others of intellect."
Aristotle begins by reminding us that the virtues of the soul can be divided into two distinct categories: those related to character and those related to intellect. Virtues of character, which he has already previously discussed in detail, deal with emotions, desires, and actions, focusing on achieving balance and acting in ways that reflect ethical and moral behavior. Now, however, he's turning his attention to virtues of intellect, which concern thinking, reasoning, and understanding. These intellectual virtues guide how we process knowledge and make sense of the world, building on the rational part of our soul.
"Now we have discussed in detail the moral virtues; with regard to the others let us express our view as follows, beginning with some remarks about the soul."
Aristotle is transitioning from his discussion of moral virtues—qualities like courage, temperance, and justice that shape our character and govern how we act and feel in response to desires and emotions—to a discussion of what he calls the "other" virtues. These "other" virtues are linked to the intellect rather than character. He starts by revisiting the idea of the soul, which he had previously divided into parts: one part that is irrational (concerned with emotions and base desires) and another part that is rational (capable of reasoning and understanding principles). This rational part will now be explored in more detail as it relates to intellectual virtues.
"We said before that there are two parts of the soul-that which grasps a rule or rational principle, and the irrational; let us now draw a similar distinction within the part which grasps a rational principle."
Aristotle is revisiting his earlier idea that the soul has two main parts: one that can understand rules or use reason (the rational part) and another that does not rely on reason (the irrational part). Now, he’s zooming in on the rational part and saying that even this side of the soul is not a single, unified thing. It can be split further, depending on the kinds of things it deals with. He's introducing this new distinction to help understand how reason operates in different ways based on what it's focused on.
"And let it be assumed that there are two parts which grasp a rational principle-one by which we contemplate the kind of things whose originative causes are invariable, and one by which we contemplate variable things;"
Aristotle argues that within the rational part of the soul—the part of us that can think and use reason—there are two distinct functions, or "parts," that deal with different kinds of knowledge:
1. The part that contemplates invariable things: This is the part of the soul that focuses on understanding things that don’t change, like eternal truths or universal principles. These are the kinds of truths we might study in disciplines like mathematics or physics—laws and facts that stay the same no matter what.
2. The part that contemplates variable things: This deals with things that can change depending on the situation—like human behavior, actions, or events in the world. This is where practical decision-making happens, because these things don't follow rigid, unchanging rules but depend on circumstances.
Aristotle is laying the groundwork to explain that the way we think about and approach each of these realms is different, and so the "virtue" (the best or most excellent state) of each of these parts will also differ. In simple terms, we use one part of our reason to understand fixed truths and another part to make good decisions in areas of life that are constantly shifting.
"for where objects differ in kind the part of the soul answering to each of the two is different in kind, since it is in virtue of a certain likeness and kinship with their objects that they have the knowledge they have."
Aristotle means that the soul has areas or parts that are designed to handle different types of knowledge, and these parts align with the nature of the things they deal with. In other words, just as the things we study or think about can vary (some are unchanging and constant, while others are changing and unpredictable), the parts of our soul that help us understand these things also differ. These parts are suited to their respective "type" of knowledge because there’s a kind of connection or "kinship" between the nature of the object of thought and the nature of the mental faculty that grasps it. For example, a stable, unchanging truth will be understood by a part of the soul capable of focusing on such constancy, while changeable or practical matters require a part of the soul designed to engage with that kind of variability.
"Let one of these parts be called the scientific and the other the calculative;"
Aristotle is refining his exploration of the soul's rational aspect by dividing it into two distinct parts based on the types of knowledge they deal with:
- The scientific part focuses on understanding things that are constant, fixed, and unchanging. These are universal truths or principles—ideas or facts that remain the same regardless of circumstances.
- The calculative part, on the other hand, deals with things that are variable and subject to change. This part is practical, involving deliberation and decision-making about situations that can shift depending on context.
By breaking it down this way, Aristotle is preparing to discuss the unique virtues or "best states" of these two rational parts, showing how each one serves a specific purpose in guiding how we think and act. Essentially, he's saying that since these two parts focus on different types of knowledge, they each have their own way of excelling, which is their respective virtue.
"for to deliberate and to calculate are the same thing, but no one deliberates about the invariable. Therefore the calculative is one part of the faculty which grasps a rational principle."
Aristotle is making a distinction here between two different ways the mind interacts with knowledge. He argues that the act of deliberating—carefully thinking through options and making decisions—is closely related to the act of calculating, or reasoning through situations. Both involve dealing with variable, changing things, such as human actions, choices, or circumstances.
However, he notes that we don’t deliberate about things that are invariable, or unchanging—things like eternal truths or universal principles. For instance, no one needs to deliberate about whether "2 + 2 = 4" because it is fixed and doesn't depend on context. Instead, deliberation applies to situations with uncertainty or variability, where reasoning is applied to make decisions or solve problems. Therefore, Aristotle categorizes this activity under the "calculative" part of the rational mind, which handles the practical aspects of reasoning.
In other words, the calculative aspect of reason is focused on things we can influence or decide on—a realm tied to practical action and changeable matters.
"We must, then, learn what is the best state of each of these two parts; for this is the virtue of each."
Aristotle is saying that if we want to fully understand virtue, we need to understand what makes each part of our rational soul—the "scientific" part and the "calculative" part—function at its best. Each part has its own unique purpose, and when each part operates in its best or most excellent state, it achieves its virtue. Virtue for Aristotle means fulfilling a purpose in the most excellent way possible. So, the task here is to figure out what "excellence" looks like for both the scientific (thinking about unchanging truths) and the calculative (thinking about changing or practical matters) sides of our reasoning.