[10] Suppose that three alternatives lay before a man, each of the three is of course an object of Deliberation; when he has made his choice, the alternative chosen does not cease to be in nature an object of Deliberation, but superadds the character of being chosen and so distinguished. Three men are admitted candidates for an office, the one chosen is the successful candidate, so of the three [Greek: bouleuta], the one chosen is the [Greek: bouleuton proaireton].
[11] Compare Bishop Butler’s “System of Human Nature,” in the Preface to the Sermons.
[12] These words, [Greek: ek tou bouleusasthai—bouleusin], contain the account of the whole mental machinery of any action. The first step is a Wish, implied in the first here mentioned, viz. Deliberation, for it has been already laid down that Deliberation has for its object-matter means to Ends supposed to be set before the mind, the next step is Deliberation, the next Decision, the last the definite extending of the mental hand towards the object thus selected, the two last constitute [Greek: proairesis] in its full meaning. The word [Greek: orexis] means literally “a grasping at or after” now as this physically may be either vague or definite, so too may the mental act, consequently the term as transferred to the mind has two uses, and denotes either the first wish, [Greek: boulaesis], or the last definite movement, Will in its strict and proper sense. These two uses are recognised in the Rhetoric (I 10), where [Greek: orexis] is divided into [Greek: alogos] and [Greek: logistikae].
The illustration then afforded by the polities alluded to is this, as the Kings first decided and then announced their decision for acceptance and execution by their subjects, so Reason, having decided on the course to be taken, communicates its decision to the Will, which then proceeds to move [Greek: ta organika merae]. To instance in an action of the mixed kind mentioned in the first chapter, safe arrival at land is naturally desired, two means are suggested, either a certain loss of goods, or trying to save both lives and goods, the question being debated, the former is chosen, this decision is communicated to the Will, which causes the owner’s hands to throw overboard his goods: the act is denominated voluntary, because the Will is consenting, but in so denominating it, we leave out of sight how that consent was obtained. In a purely compulsory case the never gets beyond the stage of Wish, for no means are power and deliberation therefore is useless, consequently there is neither Decision nor Will, in other words, no Choice.
[13] Compare the statement in the Rhetoric, 1 10, [Greek: esti d hae men boulaeis agathou orexis (oudeis gar bouletai all ae otan oiaetho einai agathon)]
[14] A stone once set in motion cannot be recalled, because it is then placed under the operation of natural laws which cannot be controlled or altered, so too in Moral declension, there is a point at which gravitation operates irretrievably, “there is a certain bound to imprudence and misbehaviour which being transgressed, there remains no place for repentance in the natural course of things.” Bishop Butler’s Analogy, First Part, chap 11.
[15] Habits being formed by acting in a certain way under certain circumstances we can only choose how we will act not what circumstances we will have to act under.
[16] “Moral Courage” is our phrase.
[17] The meaning of this passage can scarcely be conveyed except by a paraphrase.
“The object of each separate act of working is that which accords with the habit they go to form. Courage is the habit which separate acts of bravery go to form, therefore the object of these is that which accords with Courage, i.e. Courage itself. But Courage is honourable (which implies that the end and object of it is honour, since things are denominated according to their end and object), therefore the object of each separate act of bravery is honour.”
[18] For true Courage is required, i. Exact appreciation of danger. 2. A Proper motive for resisting fear. Each of the Spurious kinds will be found to fail in one or other, or both.
[19] This may merely mean, “who give strict orders” not to flinch, which would imply the necessity of compulsion The word is capable of the sense given above, which seems more forcible.