who knows and busies himself about his own concerns merely is the man of Practical Wisdom, 1142a while they who extend their solicitude to society at large are considered meddlesome.
Euripides has thus embodied this sentiment; “How,” says one of his Characters, “How foolish am I, who whereas I might have shared equally, idly numbered among the multitude of the army . . . for them that are busy and meddlesome [Jove hates],” because the generality of mankind seek their own good and hold that this is their proper business. It is then from this opinion that the notion has arisen that such men are the Practically-Wise. And yet it is just possible that the good of the individual cannot be secured independently of connection with a family or a community. And again, how a man should manage his own affairs is sometimes not quite plain, and must be made a matter of inquiry.[1]
A corroboration of what I have said is the fact,[2] that the young come to be geometricians, and mathematicians, and Scientific in such matters, but it is not thought that a young man can come to be possessed of Practical Wisdom: now the reason is, that this Wisdom has for its object particular facts, which come to be known from experience, which a young man has not because it is produced only by length of time.[3]
By the way, a person might also inquire why a boy may be made a mathematician but not Scientific or a natural philosopher. Is not this the reason? that mathematics are taken in by the process of abstraction,[4] but the principles of Science and natural philosophy must be gained by experiment; and the latter young men talk of but do not realise, while the nature of the former is plain and clear.
Again, in matter of practice, error attaches either to the general rule, in the process of deliberation, or to the particular fact: for instance, this would be a general rule, “All water of a certain gravity is bad;” the particular fact, “this water is of that gravity.”
And that Practical Wisdom is not knowledge is plain, for