[23] [Greek:——] and [Greek:——], (in the strict sense, for it is used in many different senses in this book) are different parts of the whole function [Greek:——], [Greek:——] takes in conclusions, drawn by strict reasoning from Principles of a certain kind which [Greek: ——] supplies. It is conceivable that a man might go on gaining these principles by Intuition and never reasoning from them, and so [Greek: ——] might exist independent of [Greek:——], but not this without that. Put the two together, the head to the trunk, and you form the living being [Greek:——]. There are three branches of [Greek:——] according to Greek Philosophy, [Greek:——], [Greek:——], [Greek:——]. Science is perhaps the nearest English term, but we have none really equivalent.
[24] [Greek:——] is here used in its most extensive sense, [Greek:——] would be its chief Instrument.
[25] The faculty concerned with which is [Greek:——].
[26] In every branch of Moral Action in which Practical Wisdom is employed there will be general principles, and the application of them, but in some branches there are distinct names appropriated to the operations of Practical Wisdom, in others there are not.
Thus Practical Wisdom, when employed on the general principles of Civil Government, is called Legislation, as administering its particular functions it is called simply Government. In Domestic Management, there are of course general Rules, and also the particular application of them; but here the faculty is called only by one name. So too when Self-Interest is the object of Practical Wisdom.
[27] [Greek:——], “our mere Operatives in Public business.” (Chalmers.)
[28] Practical Wisdom may be employed either respecting Self, (which is [Greek:——] proper) or not-Self, i.e. either one’s family=[Greek:——], or one’s community=[Greek:——], but here the supreme and subordinate are distinguished, the former is [Greek:——], the latter [Greek:——] proper, whose functions are deliberation and the administration of justice.
[29] But where can this be done, if there be no community? see Horace’s account of the way in which his father made him reap instruction from the examples in the society around him. 1. Sat. iv. 105, etc. See also Bishop Butler, Analogy, part I. chap. v. sect. iii.
The whole question of the Selfish Morality is treated in Bishop Butler’s first three and the eleventh Sermons, in which he shows the coincidence in fact of enlightened Self-Love and Benevolence i.e. love of others. Compare also what is said in the first Book of this treatise, chap. v., about [Greek: autarkeia].
[30] More truly “implied,” namely, that Practical Wisdom results from experience.
[31] This observation seems to be introduced, simply because suggested by the last, and not because at all relevant to the matter in hand.
[32] An instance of Principles gained [Greek: aisthesei]. (Book 1. chap. viii.)