Book 6 / Chapter 12
Paragraph 4 - The Interplay of Practical Wisdom and Virtue
Explanation - Part By Part
"With regard to our being none the more able to do because of our practical wisdom what is noble and just, let us begin a little further back, starting with the following principle. As we say that some people who do just acts are not necessarily just, i.e. those who do the acts ordained by the laws either unwillingly or owing to ignorance or for some other reason and not for the sake of the acts themselves (though, to be sure, they do what they should and all the things that the good man ought),"
Aristotle starts by exploring an important distinction: simply doing just or noble acts doesn't automatically make someone a "just" person. For example, someone may follow the laws or behave morally, but they might do so unwillingly (against their desires), ignorantly (without understanding what they're doing or why it's good), or for reasons other than the intrinsic value of those actions (like acting selfishly to gain approval or avoid punishment).
Even if their actions outwardly align with what a good person "ought" to do, this does not mean that the person is genuinely virtuous. True virtue, as Aristotle will further explain, involves more than just performing the right actions—it requires doing them with the right understanding, intention, and desire.
"so is it, it seems, that in order to be good one must be in a certain state when one does the several acts, i.e. one must do them as a result of choice and for the sake of the acts themselves. Now virtue makes the choice right, but the question of the things which should naturally be done to carry out our choice belongs not to virtue but to another faculty."
Aristotle is emphasizing that simply performing good or noble actions doesn't automatically make someone a good person. It's not just about the outward actions; what truly matters is the state of mind and intention behind those actions. To be genuinely good, a person must act out of choice and for the sake of the goodness of the acts themselves, not because they are forced, ignorant, or seeking some external gain.
While virtue (moral excellence) enables a person to make the right choice — that is, to aim for what is truly good — there's a separate ability or skill required to figure out how to make those choices happen in reality. This practical ability isn't part of virtue itself but belongs to another aspect of our reasoning or faculties.
"We must devote our attention to these matters and give a clearer statement about them. There is a faculty which is called cleverness; and this is such as to be able to do the things that tend towards the mark we have set before ourselves, and to hit it."
This part discusses a mental ability or skill called "cleverness." Cleverness is the capacity to figure out the most effective way to achieve a goal, essentially the ability to "hit the target" or succeed in getting what we aim for. It highlights a practical skill that helps us navigate situations to reach the objectives we set for ourselves, whether those aims are good or bad.
"Now if the mark be noble, the cleverness is laudable, but if the mark be bad, the cleverness is mere smartness; hence we call even men of practical wisdom clever or smart."
Aristotle is making an important distinction here. He is saying that the quality of "cleverness" (the ability to skillfully achieve a goal) can take on very different moral tones depending on the end goal—or "mark"—that it aims for.
If the goal (or mark) is something noble, virtuous, and good, then this cleverness becomes something praiseworthy and admirable. It aligns with what is morally commendable and contributes to virtuous action. However, if the goal is bad, selfish, or immoral, then the same clever ability is just "smartness" in a negative sense—like being cunning or shrewd for the wrong reasons. Essentially, the same skill can either be virtuous or harmful, and its moral value depends entirely on what the skill is being used for.
This emphasizes that practical wisdom (or true moral insight) requires not only the ability to act cleverly but also the proper moral orientation—the commitment to aiming at noble, virtuous goals.
"Practical wisdom is not the faculty, but it does not exist without this faculty. And this eye of the soul acquires its formed state not without the aid of virtue, as has been said and is plain;"
Aristotle is drawing a link between practical wisdom (phronesis) and a certain ability or skill—what he earlier calls "cleverness." He's saying that while practical wisdom itself is not the same thing as cleverness or this "faculty," it can't function without it. Cleverness is the tool or mechanism that helps you figure out how to achieve your goals effectively. However, practical wisdom requires more than just cleverness—it needs virtue to guide it. Without virtue, this "eye of the soul" (your moral insight or capacity to discern what is truly good) can't fully develop its proper form. Essentially, cleverness without virtue can go astray, but combined with virtue, it becomes the foundation for practical wisdom.
"for the syllogisms which deal with acts to be done are things which involve a starting-point, viz. 'since the end, i.e. what is best, is of such and such a nature', whatever it may be (let it for the sake of argument be what we please); and this is not evident except to the good man; for wickedness perverts us and causes us to be deceived about the starting-points of action."
Aristotle is analyzing how practical wisdom connects with moral virtue and decision-making. He highlights that when examining actions (or decisions) we take, they are built upon a logical starting point—a foundational assumption or understanding about what is "best" or the ultimate goal we're striving for in a given situation. For example, this starting point could be something like, "The best action is one that promotes justice" or "The ultimate goal is to live a virtuous life."
However, only a good person—a morally virtuous individual—can properly identify what this "best" thing truly is. Why? Because if someone is morally corrupt (wicked), their judgment becomes flawed or "perverted." This moral corruption clouds their ability to discern or accurately define these critical starting points, which then misguides their actions and decisions. Essentially, without virtue, people are likely to be deceived about what the ultimate goal or "good" is, leading them away from truly wise and ethical choices.
"Therefore it is evident that it is impossible to be practically wise without being good."
Aristotle is making a crucial point here: practical wisdom (the ability to make good decisions and take the right actions in life) is inherently tied to goodness and virtue. You can't truly possess practical wisdom unless you have moral integrity or virtue, because being "good" ensures that you see and aim for what is consistently just, noble, and worthwhile.
Why? Practical wisdom involves knowing not just what actions to take but also having a proper understanding of life’s ultimate goals or "starting points." If someone is morally corrupt or guided by vice ("wickedness"), their judgment about these goals will be skewed. They’ll be aiming for the wrong things—selfishness, greed, or short-term gains—rather than true human flourishing or what Aristotle calls the "noble." In other words, their moral failings will distort their reasoning, and they won’t be able to hit the "right mark."
So, for Aristotle, being practically wise and being a good person aren't separate. They are deeply interwoven. Only a virtuous person can fully grasp and pursue the right goals in life, and only with the right goals can one act with true practical wisdom.