φρόνησις] appears much in the same character here as in Eth Nic. VI 5—9, where it is analysed at length. It is ‘practical wisdom which shews itself in the discrimination between good and evil, and particularly moral good and evil, in general, δοκεῖ δὴ φρονίμου εἶναι τὸ δύνασθαι καλῶς βουλεύσασθαι περὶ τὰ αὑτῷ ἀγαθὰ καὶ συμφέροντα, οὐ κατὰ μέρος, οἷον ποῖα πρὸς ὑγίειαν ἢ ἰσχύν, ἀλλὰ ποῖα πρὸς τὸ εὖ ζῇν, 1140 a 25. διὰ τοῦτο Περικλέα καὶ τοὺς τοιούτους φρονίμους οἰόμεθα εἶναι, ὅτι τὰ αὑτοῖς ἀγαθα καὶ τὰ τοῖς ἀνθρώποις δύνανται θεωρεῖν: εἶναι δὲ τοιούτους ἡγούμεθα τοὺς οἰκονομικοὺς καὶ τοὺς πολιτικούς, Ib. 1140 b 7. ἀρετή τίς ἐστιν καὶ οὐ τέχνη, b 24. δυοῖν δ᾽ ὄντοιν μεροῖν τῆς ψυχῆς τῶν λόγον ἐχόντων, θατέρου ἂν εἴη ἀρετή, τοῦ δοξαστικοῦ: (or τοῦ λογιστικοῦ, i.e. the διάνοια or reasoning faculty, the discursive reason, as opposed to the νοῦς, the speculative, intuitive reason, the organ of the other intellectual virtue σοφία): ἥ τε γὰρ δόξα περὶ τὸ ἐνδεχόμενον ἄλλως ἔχειν, καὶ ἡ φρόνησις, b 25. ἡ δὲ φρόνησις πρακτική, c. 8, 1141 b 31. τῶν καθ᾽ ἕκαστά ἐστιν ἡ φρόνησις, ἃ γίνεται γνώριμα ἐξ ἐμπειρίας, c. 9, 1142 a 14.
Commentary on the Rhetoric of Aristotle. Edward Meredith Cope. Cambridge. Cambridge University Press. 1877.
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