The Ethics of Aristotle Part 6

But when actions are done, either from fear of greater evils, or from some honourable motive, as, for instance, if you were ordered to commit some base act by a despot who had your parents or children in his power, and they were to be saved upon your compliance or die upon your refusal, in such cases there is room for a question whether the actions are voluntary or involuntary.

A similar question arises with respect to cases of throwing goods overboard in a storm: abstractedly no man throws away his property willingly, but with a view to his own and his s.h.i.+pmates' safety any one would who had any sense.

The truth is, such actions are of a mixed kind, but are most like voluntary actions; for they are choiceworthy at the time when they are being done, and the end or object of the action must be taken with reference to the actual occasion. Further, we must denominate an action voluntary or involuntary at the time of doing it: now in the given case the man acts voluntarily, because the originating of the motion of his limbs in such actions rests with himself; and where the origination is in himself it rests with himself to do or not to do.

Such actions then are voluntary, though in the abstract perhaps involuntary because no one would choose any of such things in and by itself.

But for such actions men sometimes are even praised, as when they endure any disgrace or pain to secure great and honourable equivalents; if _vice versa_, then they are blamed, because it shows a base mind to endure things very disgraceful for no honourable object, or for a trifling one.

For some again no praise is given, but allowance is made; as where a man does what he should not by reason of such things as overstrain the powers of human nature, or pa.s.s the limits of human endurance.

Some acts perhaps there are for which compulsion cannot be pleaded, but a man should rather suffer the worst and die; how absurd, for instance, are the pleas of compulsion with which Alcmaeon in Euripides' play excuses his matricide!

But it is difficult sometimes to decide what kind of thing should be chosen instead of what, or what endured in preference to what, and much moreso to abide by one's decisions: for in general the alternatives are painful, and the actions required are base, and so praise or blame is awarded according as persons have been compelled or no.

1110b What kind of actions then are to be called compulsory? may we say, simply and abstractedly whenever the cause is external and the agent contributes nothing; and that where the acts are in themselves such as one would not wish but choiceworthy at the present time and in preference to such and such things, and where the origination rests with the agent, the actions are in themselves involuntary but at the given time and in preference to such and such things voluntary; and they are more like voluntary than involuntary, because the actions consist of little details, and these are voluntary.

But what kind of things one ought to choose instead of what, it is not easy to settle, for there are many differences in particular instances.

But suppose a person should say, things pleasant and honourable exert a compulsive force (for that they are external and do compel); at that rate every action is on compulsion, because these are universal motives of action.

Again, they who act on compulsion and against their will do so with pain; but they who act by reason of what is pleasant or honourable act with pleasure.

It is truly absurd for a man to attribute his actions to external things instead of to his own capacity for being easily caught by them; or, again, to ascribe the honourable to himself, and the base ones to pleasure.

So then that seems to be compulsory "whose origination is from without, the party compelled contributing nothing." Now every action of which ignorance is the cause is not-voluntary, but that only is involuntary which is attended with pain and remorse; for clearly the man who has done anything by reason of ignorance, but is not annoyed at his own action, cannot be said to have done it _with_ his will because he did not know he was doing it, nor again _against_ his will because he is not sorry for it.

So then of the cla.s.s "acting by reason of ignorance," he who feels regret afterwards is thought to be an involuntary agent, and him that has no such feeling, since he certainly is different from the other, we will call a not-voluntary agent; for as there is a real difference it is better to have a proper name.

Again, there seems to be a difference between acting _because of_ ignorance and acting _with_ ignorance: for instance, we do not usually a.s.sign ignorance as the cause of the actions of the drunken or angry man, but either the drunkenness or the anger, yet they act not knowingly but with ignorance.

Again, every bad man is ignorant what he ought to do and what to leave undone, and by reason of such error men become unjust and wholly evil.

[Sidenote: 1111a] Again, we do not usually apply the term involuntary when a man is ignorant of his own true interest; because ignorance which affects moral choice const.i.tutes depravity but not involuntariness: nor does any ignorance of principle (because for this men are blamed) but ignorance in particular details, wherein consists the action and wherewith it is concerned, for in these there is both compa.s.sion and allowance, because he who acts in ignorance of any of them acts in a proper sense involuntarily.

It may be as well, therefore, to define these particular details; what they are, and how many; viz. who acts, what he is doing, with respect to what or in what, sometimes with what, as with what instrument, and with what result (as that of preservation, for instance), and how, as whether softly or violently.

All these particulars, in one and the same case, no man in his senses could be ignorant of; plainly not of the agent, being himself. But what he is doing a man may be ignorant, as men in speaking say a thing escaped them unawares; or as Aeschylus did with respect to the Mysteries, that he was not aware that it was unlawful to speak of them; or as in the case of that catapult accident the other day the man said he discharged it merely to display its operation. Or a person might suppose a son to be an enemy, as Merope did; or that the spear really pointed was rounded off; or that the stone was a pumice; or in striking with a view to save might kill; or might strike when merely wis.h.i.+ng to show another, as people do in sham-fighting.

Now since ignorance is possible in respect to all these details in which the action consists, he that acted in ignorance of any of them is thought to have acted involuntarily, and he most so who was in ignorance as regards the most important, which are thought to be those in which the action consists, and the result.

Further, not only must the ignorance be of this kind, to const.i.tute an action involuntary, but it must be also understood that the action is followed by pain and regret.

Now since all involuntary action is either upon compulsion or by reason of ignorance, Voluntary Action would seem to be "that whose origination is in the agent, he being aware of the particular details in which the action consists."

For, it may be, men are not justified by calling those actions involuntary, which are done by reason of Anger or l.u.s.t.

Because, in the first place, if this be so no other animal but man, and not even children, can be said to act voluntarily. Next, is it meant that we never act voluntarily when we act from l.u.s.t or Anger, or that we act voluntarily in doing what is right and involuntarily in doing what is discreditable? The latter supposition is absurd, since the cause is one and the same. Then as to the former, it is a strange thing to maintain actions to be involuntary which we are bound to grasp at: now there are occasions on which anger is a duty, and there are things which we are bound to l.u.s.t after, health, for instance, and learning.

Again, whereas actions strictly involuntary are thought to be attended with pain, those which are done to gratify l.u.s.t are thought to be pleasant.

Again: how does the involuntariness make any difference between wrong actions done from deliberate calculation, and those done by reason of anger? for both ought to be avoided, and the irrational feelings are thought to be just as natural to man as reason, and so of course must be such actions of the individual as are done from Anger and l.u.s.t. It is absurd then to cla.s.s these actions among the involuntary.

II

Having thus drawn out the distinction between voluntary and involuntary action our next step is to examine into the nature of Moral Choice, because this seems most intimately connected with Virtue and to be a more decisive test of moral character than a man's acts are.

Now Moral Choice is plainly voluntary, but the two are not co-extensive, voluntary being the more comprehensive term; for first, children and all other animals share in voluntary action but not in Moral Choice; and next, sudden actions we call voluntary but do not ascribe them to Moral Choice.

Nor do they appear to be right who say it is l.u.s.t or anger, or wish, or opinion of a certain kind; because, in the first place, Moral Choice is not shared by the irrational animals while l.u.s.t and Anger are. Next; the man who fails of self-control acts from l.u.s.t but not from Moral Choice; the man of self-control, on the contrary, from Moral Choice, not from l.u.s.t. Again: whereas l.u.s.t is frequently opposed to Moral Choice, l.u.s.t is not to l.u.s.t.

Lastly: the object-matter of l.u.s.t is the pleasant and the painful, but of Moral Choice neither the one nor the other. Still less can it be Anger, because actions done from Anger are thought generally to be least of all consequent on Moral Choice.

Nor is it Wish either, though appearing closely connected with it; because, in the first place, Moral Choice has not for its objects impossibilities, and if a man were to say he chose them he would be thought to be a fool; but Wish may have impossible things for its objects, immortality for instance.

Wish again may be exercised on things in the accomplishment of which one's self could have nothing to do, as the success of any particular actor or athlete; but no man chooses things of this nature, only such as he believes he may himself be instrumental in procuring.

Further: Wish has for its object the End rather, but Moral Choice the means to the End; for instance, we wish to be healthy but we choose the means which will make us so; or happiness again we wish for, and commonly say so, but to say we choose is not an appropriate term, because, in short, the province of Moral Choice seems to be those things which are in our own power.

Neither can it be Opinion; for Opinion is thought to be unlimited in its range of objects, and to be exercised as well upon things eternal and impossible as on those which are in our own power: again, Opinion is logically divided into true and false, not into good and bad as Moral Choice is.

However, n.o.body perhaps maintains its ident.i.ty with Opinion simply; but it is not the same with opinion of any kind, because by choosing good and bad things we are const.i.tuted of a certain character, but by having opinions on them we are not.

Again, we choose to take or avoid, and so on, but we opine what a thing is, or for what it is serviceable, or how; but we do not opine to take or avoid.

Further, Moral Choice is commended rather for having a right object than for being judicious, but Opinion for being formed in accordance with truth.

Again, we choose such things as we pretty well know to be good, but we form opinions respecting such as we do not know at all.

And it is not thought that choosing and opining best always go together, but that some opine the better course and yet by reason of viciousness choose not the things which they should.

It may be urged, that Opinion always precedes or accompanies Moral Choice; be it so, this makes no difference, for this is not the point in question, but whether Moral Choice is the same as Opinion of a certain kind.

Since then it is none of the aforementioned things, what is it, or how is it characterised? Voluntary it plainly is, but not all voluntary action is an object of Moral Choice. May we not say then, it is "that voluntary which has pa.s.sed through a stage of previous deliberation?"

because Moral Choice is attended with reasoning and intellectual process. The etymology of its Greek name seems to give a hint of it, being when a.n.a.lysed "chosen in preference to somewhat else."

III

Well then; do men deliberate about everything, and is anything soever the object of Deliberation, or are there some matters with respect to which there is none? (It may be as well perhaps to say, that by "object of Deliberation" is meant such matter as a sensible man would deliberate upon, not what any fool or madman might.)

Well: about eternal things no one deliberates; as, for instance, the universe, or the incommensurability of the diameter and side of a square.

Nor again about things which are in motion but which always happen in the same way either necessarily, or naturally, or from some other cause, as the solstices or the sunrise.

Nor about those which are variable, as drought and rains; nor fortuitous matters, as finding of treasure.

Nor in fact even about all human affairs; no Lacedaemonian, for instance, deliberates as to the best course for the Scythian government to adopt; because in such cases we have no power over the result.