Now all these mental states tend to the same object,[1] as indeed common language leads us to expect: I mean, we speak of γνώμη, Judiciousness, Practical Wisdom, and Practical Intuition, attributing the possession of γνώμη and Practical Intuition to the same Individuals whom we denominate Practically-Wise and Judicious: because all these faculties are employed upon the extremes, i.e. on particular details;[2] and in right of his aptitude for deciding on the matters which come within the province of the Practically-Wise, a man is Judicious and possessed of good γνώμη; i.e. he is disposed to make allowance, for considerations of equity are entertained by all good men alike in transactions with their fellows.
And all matters of Moral Action belong to the class of particulars, otherwise called extremes: for the man of Practical Wisdom must know them, and Judiciousness and γνώμη are concerned with matters of Moral Actions, which are extremes.
Intuition, moreover, takes in the extremes at both ends:[3] I mean, the first and last terms must be taken in not by reasoning but by Intuition [so that Intuition comes to be of two kinds], and that which belongs to strict demonstrative reasonings takes in immutable, 1143b i.e. Necessary, first terms; while that which is employed in practical matters takes in the extreme, the Contingent, and the minor Premiss:[4] for the minor Premisses are the source of the Final Cause, Universals being made up out of Particulars.[5] To take in these, of course, we must have Sense, i.e. in other words Practical Intuition.
And for this reason these are thought to be simply gifts of nature; and whereas no man is thought to be Scientific by nature, men are thought to have γνώμη, and Judiciousness, and Practical Intuition: a proof of which is that we think these faculties are a consequence even of particular ages, and this given age has Practical Intuition and γνώμη, we say, as if under the notion that nature is the cause. And
