ounsel [Greek: euboulia] is distinguished from various other
qualities. It is, in substance, choosing right means to a good end; the
end being determined by the great faculty--Prudence or Judiciousness
(IX.). Sagacity [Greek: synesis] is a just intellectual measure in
regard to the business of life, individual and social; critical ability
in appreciating and interpreting the phenomena of experience. It is
distinguished from Prudence in this respect--that Prudence carries
inferences into Practice (X.). Considerateness [Greek: gnomae] is
another intellectual virtue, with a practical bearing. It is that
virtue whereby we discern the proper occasions for indulgent
construction, softening the rigour of logical consistency. It is the
source of equitable decisions.

The different intellectual excellences just named--Considerateness,
Sagacity, Prudence [Greek: phronaesis], and Intellect [Greek: Nous],
seem all to bear on the same result, and are for the most part
predicable of the same individuals. All of them are concerned with the
ultimate applications of principle to practice, and with the actual
moments for decision and action. Indeed, Intellect [Greek: Nous] deals
with the extremes at both ends of the scale: with the highest and
lowest terms. In theoretical science, it apprehends and sanctions the
major propositions, the first and highest _principia_ of
demonstrations: in practical dealings, it estimates the minor
propositions of the syllogism, the possibilities of the situation, and
the ultimate action required. All these are the _principia_ from whence
arises the determining motive: for the universal is always derived from
particulars; these we must know through sensible perception, which is
in this case the same thing as intellect [Greek: Nous]. Intellect is in
fact both the beginning and the end: it cognizes both the first grounds
of demonstration and the last applications of the results of
demonstration. A man cannot acquire science by nature, or without
teaching: but he may acquire Intellect and Sagacity by nature, simply
through, long life and abundant experience. The affirmations and
opinions of old men deserve attention, hardly less than demonstrations:
they have acquired an eye from experience, and can thus see the
practical principles (though they may not be able to lay out their
reasons logically) (XI.).

But an objector may ask--Of what use are Philosophy and Prudence? He
may take such grounds as these. (1)