already stated; but there are two opinions respecting it; some thinking that its object is real good, others whatever impresses the mind with a notion of good.
Now those who maintain that the object of Wish is real good are beset by this difficulty, that what is wished for by him who chooses wrongly is not really an object of Wish (because, on their theory, if it is an object of wish, it must be good, but it is, in the case supposed, evil). Those who maintain, on the contrary, that that which impresses the mind with a notion of good is properly the object of Wish, have to meet this difficulty, that there is nothing naturally an object of Wish but to each individual whatever seems good to him; now different people have different notions, and it may chance contrary ones.
But, if these opinions do not satisfy us, may we not say that, abstractedly and as a matter of objective truth, the really good is the object of Wish, but to each individual whatever impresses his mind with the notion of good.[1] And so to the good man that is an object of Wish which is really and truly so, but to the bad man anything may be; just as physically those things are wholesome to the healthy which are really so, but other things to the sick. And so too of bitter and sweet, and hot and heavy, and so on. For the good man judges in every instance correctly, and in every instance the notion conveyed to his mind is the true one.
For there are fair and pleasant things peculiar to, and so varying with, each state; and perhaps the most distinguishing characteristic of the good man is his seeing the truth in every instance, he being, in fact, the rule and measure of these matters.
The multitude of men seem to be deceived by reason of pleasure, because though it is not really a good it impresses their minds with the notion of goodness, so they choose what 1113b is pleasant as good and avoid pain as an evil.
V
Now since the End is the object of Wish, and the means to the End of Deliberation and Moral Choice, the actions regard-
- ↑ Compare the statement in the Rhetoric, i. 10, ἕστιδ' ἡ μὲν βούλησιτ ἀγαθοῦ ὅρεξις (οὐδεις γὰρ βούλεται ἀλλ' ἣ ὅταν οἰηθῆ εῖναι ἀγαθόν).
