Book 3: The Will.
Now that we have distinguished voluntary from involuntary acts, our next task is to discuss choice or purpose. For it seems to be most intimately connected with virtue, and to be a surer test of character than action itself.
It seems that choosing is willing, but that the two terms are not identical, willing being the wider. For children and other animals have will, but not choice or purpose; and acts done upon the spur of the moment are said to be voluntary, but not to be done with deliberate purpose.
Those who say that choice is appetite, or anger, or wish, or an opinion of some sort, do not seem to give a correct account of it.
In the first place, choice is not shared by irrational creatures, but appetite and anger are.
Again, the incontinent man acts from appetite and not from choice or purpose, the continent man from purpose and not from appetite.
Again, appetite may be contrary to purpose, but one appetite can not be contrary to another appetite.
Again, the object of appetite [or aversion] is the pleasant or the painful, but the object of purpose [as such] is neither painful nor pleasant.
Still less can purpose be anger (θυμός); for acts done in anger seem to be least of all done of purpose or deliberate choice.
Nor yet is it wish, though it seem very like; for we cannot purpose or deliberately choose the impossible, and a man who should say that he did would be thought a fool; but we may wish for the impossible, e.g. to escape death.
Again, while we may wish what never could be effected by our own agency (e.g. the success of a particular actor or athlete), we never purpose or deliberately choose such things, but only those that we think may be effected by our own agency.
Again, we are more properly said to wish the end, to choose the means; e.g. we wish to be healthy, but we choose what will make us healthy: we wish to be happy, and confess the wish, but it would not be correct to say we purpose or deliberately choose to be happy; for we may say roundly that purpose or choice deals with what is in our power.
Nor can it be opinion; for, in the first place, anything may be matter of opinion—what is unalterable and impossible no less than what is in our power; and, in the second place, we distinguish opinion according as it is true or false, not according as it is good or bad, as we do with purpose or choice.
We may say, then, that purpose is not the same as opinion in general; nor, indeed, does any one maintain this.
But, further, it is not identical with a particular kind of opinion. For our choice of good or evil makes us morally good or bad, holding certain opinions does not.
Again, we choose to take or to avoid a good or evil thing; we opine what its nature is, or what it is good for, or in what way; but we cannot opine to take or to avoid.
Again, we commend a purpose for its rightness or correctness, an opinion for its truth.
Again, we choose a thing when we know well that it is good; we may have an opinion about a thing of which we know nothing.
Again, it seems that those who are best at choosing are not always the best at forming opinions, but that some who have an excellent judgment fail, through depravity, to choose what they ought.
It may be said that choice or purpose must be preceded or accompanied by an opinion or judgment; but this makes no difference: our question is not that, but whether they are identical.
What, then, is choice or purpose, since it is none of these?
It seems, as we said, that what is chosen or purposed is willed, but that what is willed is not always chosen or purposed.
The required differentia, I think, is “after previous deliberation.” For choice or purpose implies calculation and reasoning. The name itself, too, seems to indicate this, implying that something is chosen before or in preference to other things.