Restoring Aristotle s Evaluative Theory of Deliberation

Transcription

1 Restoring Aristotle s Evaluative Theory of Deliberation 1 Recent years have witnessed a revival of interest in Aristotle s theory of deliberation. Common to a number of these studies is the thesis that the process of deliberation is not 2 evaluative but analytical. Deliberation is not evaluative because it does not require the weighing of open alternatives as a necessary constituent; it is analytical since the agent works backward by analysis from the goal to the most immediate action in her power. My goal in this paper is twofold. First, I raise the question whether or not it is possible for Aristotle to hold a non-evaluative theory of deliberation in light of his background belief that the subjects of deliberation are things up to us ( ἐφ ἡμῖν ), ( EN 3.3, 1112a31). Second, I offer an alternative reading of EN 3.3, 1112b18-20, which is the primary textual evidence in support of attributing a non-evaluative model to Aristotle. Since Aristotle s theory of deliberation is a building block of 1 See, for instance, treatments of Aristotle's theory of deliberation in A. Callard, Aristotle on Deliberation, in the Routledge Handbook of Practical Reason, edited by R. Chang and K. Sylvan, forthcoming; J. Moss, Aristotle on the Apparent Good (Oxford: Oxford University Press, 2012); K. M. Nielsen, Deliberation as Inquiry: Aristotle's Alternative to the Presumption of Open Alternatives, Philosophical Review 120 no.3 (2011), ; A. Price, Aristotle on the Ends of Deliberation, in Moral Psychology and Human Action in Aristotle, edited by M. Pakaluk and G. Pearson (Oxford: Oxford University Press, 2010), ; H. Segvić, Deliberation and Choice in Aristotle, in From Protagoras to Aristotle: Essays in Ancient Moral Philosophy, edited by M. Burnyeat, (Princeton: Princeton University Press, 2009). 2 Agnes Callard and Karen Neilsen both reject the evaluative model of deliberation--that the deliberating agent selects from a set of possible actions by choosing in preference to alternative courses of action. Callard argues for what she calls a geometrical interpretation, which holds that the work of deliberation is to find the analytic path to a single option, rather than to select between given options ( Aristotle on Deliberation, 7). Karen Nielsen argues for what she calls the heuristic model, which maintains that deliberating agents simply attempt to trace back the causal pathway from the end to the most immediate action that is in their power ( Deliberation as Inquiry, 395). As far as I am aware, the theories that these scholars attribute to Aristotle can be traced back to H. H. Joachim. In his analysis of prohairesis, Joachim maintains that prohairesis does not essentially involve choice between alternatives. Joachim, Aristotle: The Nicomachean Ethics, 2nd (Oxford: Clarendon Press, 1955), 101. R. A. Gauthier and J. Y. Jolif also follow Joachim s interpretation of prohairesis and thus reject the view that deliberation is concerned with choosing among a set of possible options. Gauthier and Jolif, L'éthique à Nicomaque (Louvain: Publications universitaires, 1970 ),

2 his ethics and philosophy of action, I seek to provide an important corrective to the current received views. 1. The Impetus for Aristotle s (Purported) Rejection of the Evaluative Model I begin by exploring the root of the interpretative trend which ascribes to Aristotle a non-evaluative theory of deliberation. Although this interpretative strategy can be traced back 3 to H.H. Joachim, I focus on its recent revival in the works of Agnes Callard and Karen Nielsen. These scholars rely on Aristotle s analysis of deliberation in EN 3.3 to ground their claim that deliberation does not require an evaluation of the open alternatives. The salient passage goes as follows. Having posited the goal, we investigate how and by what means it will be obtained. And (1) if it appears that it can be brought about by many ways, they examine by which it is most easily and best brought about. But (2) if it is brought about by one, they examine how it will be brought about by this and by what this [the previous item in the chain of discovery] will be brought about, until they come to the first cause, which is last in the 4 order of discovery (1112b16-20). Aristotle tells us that deliberation begins with the act of positing a provisional goal, which is to take something for granted as a starting point of inquiry. Deliberation requires a starting point, a posited goal, because it is a species of inquiry ( zētēsis ), and all inquiries require starting points ( EN 3.3, 1112b21-23; Eudemian Ethics [ EE ] 2.10, 1227a6-13). With a goal having been assumed, the agent proceeds to investigate how she will bring it about. In the course of this investigation, she 3 See note 2. 4 I follow the Greek text of J. Bywater. Translations of passages from the EN are based on Lesley Brown s revised translation of David Ross with my own modifications. ἀλλὰ θέμενοι τὸ τέλος τὸ πῶς καὶ διὰ τίνων ἔσται σκοποῦσι καὶ διὰ πλειόνων μὲν φαινομένου γίνεσθαι διὰ τίνος ῥᾷστα καὶ κάλλιστα ἐπισκοποῦσι, δι ἑνὸς δ ἐπιτελουμένου πῶς διὰ τούτου ἔσται κἀκεῖνο διὰ τίνος, ἕως ἂν ἔλθωσιν ἐπὶ τὸ πρῶτον αἴτιον, ὃ ἐν τῇ εὑρέσει ἔσχατόν ἐστιν. 2

3 will confront one of two possibilities: (1) the choice set has at least two members or (2) it is a singleton set. In both scenarios, the agent must uncover at least one causal pathway from the end to the most proximate action that she can perform. Case (1), however, is more complex than case (2). In case (1), Aristotle envisions an agent who conceives of several alternate pathways and is thereby required to perform a further step of evaluating these alternatives to determine the one that is the easiest and best (1112b17). Now, commentators who attribute to Aristotle the non-evaluative model of deliberation observe that in scenario (2), where there is only one line of action in play, deliberation cannot take the form of a comparison. They argue: Aristotle cannot treat comparing alternate courses of action as essential to any process of deliberation, for if he did, then the agent who merely uncovers one path to her goal or who discovers that there is nothing she can do to secure her end will be deemed, 5 counterintuitively, not to have deliberated at all. Comparison is an occasional wrinkle of Aristotelian deliberation; by contrast, in the evaluative deliberation familiar to us, comparison typically constitutes the agent s entire 6 deliberative work. For Aristotle, the chief deliberative work is that of finding the means. The central idea being expressed in these lines is that, since Aristotle envisions a deliberative episode like (2), he must conceive of deliberation as being non-evaluative. I argue that this conclusion is too strong. What is clear from the EN 3.3 passage under consideration is that the activity of comparing the alternatives cannot be the only constituent of deliberation. However, does Aristotle s writing in that passage warrant the rejection of any comparison tout court? On the interpretation that I prefer (but cannot discuss at length here), deliberation unfolds into a series of complex and integrated mental actions which involve, inter alia, the construction of the pathways and some form of comparative evaluation either 5 Nielsen, Deliberation as Inquiry, Callard, Aristotle on Deliberation,

4 implicitly or explicitly. What I would like to do presently is to consider the question, Whether it is possible for Aristotle to hold a non-evaluative theory of deliberation that we can deliberate successfully without engaging in any comparative evaluation at all given his characterization of the subjects of deliberation as things up to us? 2. On Aristotle s Conception of Things Up to Us Aristotle begins EN 3.3 by raising the question, What do we deliberate about? Through a process 7 of elimination, he arrives at his initial answer: we deliberate about the things that are up to us 8 and can be done (1112a31). The description up to us invites further elucidations. In EN 3.5, Aristotle tells us that where it is up to us to act, it is also up to us to not act, and where it is up to 9 us to not act, it is up to us to act ( EN 3.5, 1113b7-8. Cf. EN 3.1, 1110a17-18; EE 2.6, 1223a4-7). We can appeal to Aristotle s discussion of rational powers in Metaphysics [ Met.] 9.5 to further specify the things up to us. The relevant passage goes as follows. For these [the non-rational powers] are all productive of one effect each, but the others [the rational powers] are productive of contrary effects, such that they would produce contrary effects at the same time. However, this is impossible. The thing that is authoritative (i.e., the thing that decides) is thus something else; what I mean is desire 10 or prohairesis ( 1048a8-11). 7 Aristotle ventures to answer this question by separating out the domain of things that cannot be the subject of deliberation, as follows. (1) Unchanging things, e.g., the incommensurability of the diagonal and the sides of a square. (2) Things that are brought to motion always in the same way, e.g., the motion of the heavenly bodies. (3) Things that come about not always in the same way, e.g., weather patterns. (4) Things that come about as a result of luck, e.g., the finding of a treasure. (5) Human affairs that cannot be altered by our own efforts, e.g., the political affairs of a foreign state. 8 τῶν ἐφ ἡμῖν καὶ πρακτῶν. See also a similar characterization in Rhetoric 1.2: βουλευόμεθα δὲ περὶ τῶν φαινομένων ἐνδέχεσθαι ἀμφοτέρως ἔχειν (1357a5-7) 9 ἐφ ἡμῖν τὸ πράττειν, καὶ τὸ μὴ πράττειν, καὶ ἐν οἷς τὸ μή, καὶ τὸ ναί 10 I follow the Greek text and the translation of Ross. αὗται μὲν γὰρ πᾶσαι μία ἑνὸς ποιητική, ἐκεῖναι δὲ τῶν ἐναντίων, ὥστε ἅμα ποιήσει τὰ ἐναντία τοῦτο δὲ ἀδύνατον. ἀνάγκη ἄρα ἕτερόν τι εἶναι τὸ κύριον λέγω δὲ τοῦτο ὄρεξιν ἢ προαίρεσιν. 4

5 In light of this passage, Anthony Kenny identifies rational powers with voluntary powers those associated with desire and prohairesis. He suggests that rational powers, for Aristotle, are two-way powers, powers which can be exercised at will: a rational agent, presented with all the 11 necessary external conditions for exercising a power, may choose to do so. By borrowing the language of two-way power from Kenny, we can say that what it means to perform an act that 12 is up to us is to exercise a two-way power. On this view, to say that φ is up to A is to say that A 13 determines, through A s choice, whether to φ or not φ. Aristotle s elucidation of the possible subjects of deliberation in the EE confirms this reading of things up to us. He writes that the things that people can deliberate about are those 14 which are within our power to do or not to do (1216b27-28). Thus, when Aristotle claims that φ is up to A, he not only has in mind the fact that it is in A s power to φ but also the fact that it is in A s power to act otherwise. To act otherwise is my characterization of μὴ πρᾶξαι ( EE 2.10, 1216b28; Magna Moralia [ MM ] 1.17, 1189b9). It means to refrain from acting, which is the 11 A. Kenny, Will, Freedom, And Power (Oxford: Blackwell, 1975), Kenny, however, thinks that Aristotle was surely wrong since his identification of rational powers and two way powers is both too narrow and too broad. It is too narrow because the rational ability to not understand English, for instance, is not up to the agent who knows English. It is too broad, because non-rational animals also have two-way abilities. For example, a dog can come to its owner when called to or continue to chase after a moving animal. For a reply to Kenny on Aristotle s behalf, see A. Kern, Sources of Knowledge: On the Concept of a Rational Capacity for Knowledge, translated by D. Smyth (Cambridge, Massachusetts: Harvard University Press, 2017), Note that my point here that when we perform an act that is up to us we are exercising a two-way power does not rely on Kenny s thesis that rational powers are two-way powers since I have not said anything about whether to perform an act that is up to us is to exercise a rational power. In fact, there might be a good reason to think that the two-way power to φ or not φ is not necessarily a rational power since Aristotle thinks that it is possible to form an opinion ( doxasai ) about whether to act or not act without having the power to do so by process of reasoning ( dia logismou ), ( EE 2.10, 1226b2523). This clarification is important because the thesis that two-way powers are rational-powers is disputed, for instance, by Kern ( Sources of Knowledge, 165). 13 See a recent defense of this reading in M. Alvarez, Agency and Two-Way Powers, Proceedings of the Aristotelian Society CXIII, Part 1 (2017): Javier Echeñique considers the issue regarding whether Aristotle s specification of the thing up to us should have the form of a conjunction or a disjunction and argues for the disjunctive reading. See his discussion in Echeñique, Aristotle s Ethics and Moral Responsibility (Cambridge : Cambridge University Press, 2012), Appendix. 14 I follow the Greek text of F. Susemihl but also consulted the OCT Greek text of Walzer. The translation is my own. ταῦτα δ ἐστὶν ὅσα ἐφ ἡμῖν ἐστι πρᾶξαι ἢ μὴ πρᾶξαι 5

6 contradictory of acting, but could also mean to do the contrary action, which would be narrower 15 in scope than the contradictory. It is not essential for us to settle on a specific meaning of μὴ πρᾶξαι here, but the germane point is that Aristotle talks about what is up to us in terms of pairs. The fact that things up to us, which he defines as the subjects of deliberation, come in pairs on the Aristotelian framework implies that he assumes deliberation requires that the agent has at least two options: to φ or not to φ, where a decision to not φ might mean to refrain 16 from φ- ing or to do the contrary of φ -ing. The assumption that deliberation requires at least these two alternatives also appears in Aristotle s writing in de Interpretatione [ DI ]. In chapter 9 Aristotle draws out what he perceives to be the absurd consequence of unconditional necessity, as follows. [If unconditional necessity were true] then there would be no need to deliberate or busy oneself with anything thinking that if we do this, this will happen, but if we do not, it 17 will not (18b31-32). Aristotle here depicts deliberation as reasoning about how one s action and indeed inaction might have an impact on what will happen. If there is only one thing that can come to be, as his 15 If we are fully committed to Kenny s thesis that two-way powers are rational powers, then we will have to say that the options here are between an action and its contrary since Aristotle holds that rational powers are productive of contrary effects. However, I want to leave open the possibility that the options are between acting and and its contradictory since it is not clear that there will be a contrary action for any given action. 16 This is one point, among several, that Bobzien makes in her chapter. She also notes that Aristotle also frequently uses being a master of ( kurios + genitive) and expressions of possibility ( exēn ) in this binary fashion to express the same requirement for human agency ( NE 3.5, 1113b32-33, 1114a2-3, 1114a16-17, 1114a19-20). Bobzien, Choice and Moral Responsibility ( NE iii 1-5), in The Cambridge Companion to Aristotle s Nicomachean Ethics, edited by R. Polansky (New York: Cambridge University Press, 2014), I follow the OCT Greek text of Minio-Paluello and J.L. Ackrill s translation. Ὥστε οὔτε βουλεύεσθαι δέοι ἂν οὔτε πραγματεύεσθαι, ὡς ἐὰν μὲν τοδὶ ποιήσωμεν, ἔσται τοδί, ἐὰν δὲ μὴ τοδί, οὐκ ἔσται. There are scholarly disagreements about who, exactly, is Aristotle s dialectical opponent here: is Aristotle arguing against the determinists or fatalists? For the first alternative, see Sorabji, Necessity, Cause, and Blame: Perspectives on Aristotle's Theory, (London: Cornell University Press, 1980), 245. For the second, see Bobzien, Choice and Moral Responsibility ( NE iii 1-5), 92; G. Fine, "Truth and Necessity in De Interpretatione 9," History of Philosophy Quarterly 1, 1 (1984): 23-47; Nielsen Deliberation as Inquiry, 418. I gravitate towards the second line of interpretation, but the point that I make here should not depend on either. 6

7 dialectical opponent holds, then it will be nonsensical to do the kind of causal reasoning and evaluation that he thinks deliberation requires. However, Aristotle holds that what will be has 18 an origin both in deliberation and in action (19a7-9). What will happen, at least on some occasions, will happen because of what we choose to do or through our deliberation. For Aristotle, deliberation is a kind of reasoning about how one s action and inaction might influence what will happen. Yet, Aristotle s presupposition that deliberation requires alternative options appears to be in direct conflict with the strand of interpretation that attributes to him the non-evaluative model. On this line of interpretation, deliberation does not require as a necessary constituent the act of selecting among alternative courses of action even if those alternatives are 19 construed broadly as action and inaction. However, this is to ignore the fact that the subjects of deliberation themselves the things that are up to us are just the things we can act or refrain from acting on. In defining the subjects of deliberation as matters up to us, Aristotle is already committed to a certain conception of deliberation which assumes that the deliberating agent has at least two alternative options. The evaluation of alternative options thus turns out to be a necessary component of deliberation since it is already built into Aristotle s characterization of the possible subjects of deliberation. The fact that Aristotle consistently describes things up to us in the twofold manner that he does in both the EE and EN ultimately implies that we can not attribute to him a non-evaluative model of deliberation. 18 ἔστιν ἀρχὴ τῶν ἐσομένων καὶ ἀπὸ τοῦ βουλεύεσθαι καὶ ἀπὸ τοῦ πρᾶξαί τι 19 Nielsen contends, Aristotle never suggests that to deliberate we must of necessity weigh action against inaction or action against action ( Deliberation as Inquiry, 402). Callard agrees with Nielsen's contention, which she reiterates in the following, The work of deliberation is to find the analytic path to a single option, rather than to select between given options ( Aristotle on Deliberation, 7). It is unclear whether Callard takes inaction to be an option; if she does, then she is subject to the same criticism. 7

8 3. Aristotle s Rejection of the Evaluative Model Reconsidered: An Alternative Reading of EN 3.3, 1112b18-20 I have been arguing that, given Aristotle s characterization of the subjects of deliberation as things that we can act or refrain from acting on, we must abandon the interpretive trend that ascribes to him the view that deliberation does not require the evaluation of one s options as a necessary constituent. However, the fact that Aristotle envisions a case like (2) in EN 3.3, 1112b18-20 invites further elucidation since the agent in that scenario is only entertaining one course of option. A propos this passage, I want to to suggest that even when it appears (φαινομένου ) that there is just one way of reaching the desired end, the deliberator is still tacitly engaging in comparative evaluation. On the view that I defend, what makes a given deliberation more or less complex whether it will be a deliberation of type (1) or (2) is a function of, not only the decision problem in play, but also who the deliberating agent is. It matters whether this deliberating agent can rely on the relevant experience acquired from similar past deliberations to narrow down the 20 range of open alternatives and thereby simplify the present deliberation. Consider a decision problem that Aristotle himself cites as an example of deliberation: a military leader is considering whether and how he should wage a war ( EE 2.10, 1227a11). This commander could consider a multitude of possible action plans and examine which one is most suitable for the 20 Although John Cooper does not state the thought in just the same way and does not offer his theory as a reading of our EN 3.3 passage, I believe that he holds a similar view about the relevance of past experience in deliberation. He suggests that the ability to rely on the previous information that the agent may have with regards to a type of decision problem will determine how much deliberation the agent needs to engage in when confronted with a problem of this type. Cooper, Reason and Human Good in Aristotle (Cambridge, Massachusetts: Harvard University Press, 1975),

9 present purpose. Alternatively, he might be able to make use of some experience in which he learned, for instance, that a particular tactic is more advantageous in such and such a condition to guide his deliberation. To exhaust all of one s available options in a technical decision 21 problem like this would be superfluous if the agent has performed similar searches in the past. I want to suggest that something like this phenomenon is in play in the contrast between cases (1) and (2). This is because in the course of deliberation we bring knowledge acquired through experience to bear on our consideration of what options to include in our choice set. Thus, the more experience one has, the better one is at homing in on the salient alternatives and narrow down one s choices. If we follow this reading to analyze the contrast cases, then the difference between deliberation of types (1) and (2) is that the latter is highly selective and simpler to complete since the deliberator relies on the relevant experience acquired from past searches to narrow down the range of open alternatives. We get confirmation for this reading in Aristotle s claim that experience is necessary for practical wisdom in EN 7.8, as follows. While young people become geometricians, mathematicians, and wise in matters like these, it seems that there is no practically wise young person. The cause is that that wisdom is concerned with the particulars, which become familiar from experience, but a young man has no experience, for it is the length of time that gives experience. 22 (1142a11-15) 21 The literature on high-level chess players decision-making process confirms that in episodes of technical deliberation like playing chess, the players do not make calculations about every possible move but rather, as Hubert Dreyfus emphasizes, they zero in on a limited number of possible moves. Dreyfus, The myth of the pervasiveness of the mental, in Mind, Reason, and Being-in-the-World: The McDowell-Dreyfus debate Vol. 1, edited by J. K. Schear (Abingdon: Routledge, 2013), 15 40, γεωμετρικοὶ μὲν νέοι καὶ μαθηματικοὶ γίνονται καὶ σοφοὶ τὰ τοιαῦτα, φρόνιμος δ οὐ δοκεῖ γίνεσθαι. αἴτιον δ ὅτι καὶ τῶν καθ ἕκαστά ἐστιν ἡ φρόνησις, ἃ γίνεται γνώριμα ἐξ ἐμπειρίας, νέος δ ἔμπειρος οὐκ ἔστιν πλῆθος γὰρ χρόνου ποιεῖ τὴν ἐμπειρίαν 9

10 Aristotle denies that a young person can be a phronimos, one whose work is to deliberate well 23 (1141b10), since such a youth lacks experience. His rationale is that to deliberate well one must know the particulars, e.g., that this particular illness is a sign of such and such a disease, and such knowledge could only come from experience. Moreover, the proposed reading is licensed by Aristotle s elucidation of inquiries like deliberation and recollection in de Memoria [Mem.] 2. The process of recollection is structurally comparable to deliberation, not only because Aristotle characterizes them as inquiries, but also because both require the deliberative faculty ( to bouleutikon ), ( Mem.2, 453a14). The salient passage goes as follows. The reason why we sometimes recollect and sometimes do not, although starting from the same point, is that it is possible to travel from the same starting point to more than 24 one destination; for instance from C we may go to F or to D (452a24-26). This passage points out that from one and the same starting point of reasoning, a person can travel to two different places in the chain of thought. This possibility gives rise to an aporia : Why is it that the agent travels to one point, F, rather than another, D, from the same starting point, C? To answer this question, we can look to Aristotle s subsequent remark: If, then, one is moved on an old path, one is moved to what is more habitual, habit here takes the place of nature 23 Phronesis is not just this ability to deliberate well, though. In EN 7.12, Aristotle points out that wisdom ( phronesis) is different from mere cleverness ( deinoteta ), which he defines as being able to do the things that tend towards the mark we have set before ourselves and to hit it (1144a25). His reasoning is that the clever (but not practically wise) person can make calculations about what to do but still have not deliberated well because she might be deceived about the starting points of her actions and will have gotten for herself a great evil (1142b21). He holds that the end of actions that it is the best and has such and such a nature does not appear as such ( phainetai ) except to the good person ( to agatho). Concerning the aporia in this passage, it has been suggested by Modrak that wisdom and natural science require experience, while knowledge of mathematics is acquired by abstraction. Modrak, "Aristotle on the Difference between Mathematics and Physics and First Philosophy," Apeiron 22, no.4 (1989): I follow the Greek text of Bloch and his translation with modifications. τοῦ δ ἀπὸ τοῦ αὐτοῦ ἐνίοτε μὲν μνησθῆναι, ἐνίοτε δὲ μή, αἴτιον ὅτι ἐπὶ πλείω ἐνδέχεται κινηθῆναι ἀπὸ τῆς αὐτῆς ἀρχῆς, οἷον ἀπὸ τοῦ Γ ἐπὶ τὸ Z ἢ τὸ Δ. 10

11 25 (452a26-28). In light of this comment, some commentators suggest that the movement from C to F is a possible habitual movement, whereas the movement from C to D is the natural 26 movement. Although we cannot fully delineate the contrast between nature and habits here, it is clear that Aristotle thinks that the answer to our question has to do with what a person habitually does. If a person frequently makes a move from C to F in her thought, then F becomes a natural terminus when she thinks about C. This is what I take Aristotle to mean when he 27 reiterates in the same chapter that frequency does the work of nature (452a50). Aristotle tells us in EN 2.1 that habits are gained through practice it is by repetition that we form habits and, ultimately, dispositions in the ethical context. In the context of deliberation, an agent likewise develops certain mental habits from practice by frequently considering one decision problem or token decision problems of the same type. My suggestion is that the person who is experienced with a particular decision problem might form a habit to only pay attention to salient options and take short cuts in the deliberation of similar problems. However, the fact that a deliberator can avoid having to devise several possible action plans does not imply that she need not carry out comparative analyses at all since there is only a single course of action to consider. To my mind, this fact indicates quite the opposite: that there are still competing options to be evaluated, but the experienced agent is able to make use of comparative judgments from similar searches in the past to simplify her present deliberation. Even when there appear to be multiple pathways to reach the end, a deliberator with the relevant experience will know that there is, effectively, just one way that the goal can be brought 25 ἐὰν οὖν διὰ πολλοῦ κινηθῇ, ἐπὶ τὸ συνηθέστερον κινεῖται ὥσπερ γὰρ φύσις ἤδη τὸ ἔθος. 26 Bloch, Aristotle on Memory and Recollection: Text, Translation, Interpretation, and Reception in Western Scholasticism (Leiden: Brill, 2007), 43, n.31; Sorabji, Aristotle On Memory (London: Duckworth, 2004), τὸ δὲ πολλάκις φύσιν ποιεῖ 11

12 about. The fact that Aristotle includes case (2) in his discussion of deliberation in EN 3.3, therefore, need not be interpreted as evidence against the evaluative model of deliberation. Commentators who ascribe to Aristotle a non-evaluative theory of deliberation rightly direct our attention to an overlooked aspect of his theory: that deliberation requires the mapping of the causal pathways from the desired end to the action that the agent can do here-and-now. However, this activity of causal discovery by analysis, like the evaluation of the alternative options, is a component rather than the whole of Aristotelian deliberation. The process of deliberation, as Aristotle describes it throughout the corpus, is both rigorous and complex. It unfolds into a series of integrated mental actions, which require tremendous time, attention, and effort to complete. To insist otherwise is to impose an artificial constraint on Aristotle s theory and to undercut the degree to which Aristotle s analysis of deliberation is in 28 harmony with our modern understanding of the process. 28 For a familiar contemporary account of decision-making, see, for instance, Kahneman, Thinking, fast and slow. (New York: 2011); Payne, J. W., Bettman, J. R. & Johnson, E. J. Adaptive strategy selection in decision making, Journal of Experimental Psychology: Learning, Memory, and Cognition, 14, (1988) It is worth noting that the kinds of decision-making activities that these researchers study are not on all four with the kinds of deliberative inquiries that Aristotle consistently discusses since these activities are often simpler, such as performing some arithmetic calculation or comparing two appliances to identify the one with the overall better value. Still, if simpler problems like these already require tremendous concentration, time, and effort on the part of the agent, then Aristotelian decision problems do a fortiori. 12

13 References Aristotle. Ethica Eudemia. Edited by R. R. Walzer and J. M. Mingay. Oxford: Clarendon Press, Ethica Nicomachea. Edited by J.Bywater. Oxford: Clarendon Press, Magna Moralia. Edited by F. Susemihl. Cambridge: Parva Naturalia. Edited by W.D. Ross. Oxford: Clarendon Press, The Nicomachean Ethics. Translated by W.D. Ross and revised by L. Brown. Oxford: Oxford University Press, Bloch, D. Aristotle on Memory and Recollection: Text, Translation, Interpretation, and Reception in Western Scholasticism. Leiden: Brill, Bobzien, S. Choice and Moral Responsibility ( NE iii 1-5). The Cambridge Companion to Aristotle s Nicomachean Ethics, edited R. Polansky, New York: Cambridge University Press, Callard, A. Aristotle on Deliberation. Routledge Handbook of Practical Reason, edited by R. Chang and K. Sylvan. Forthcoming. Cooper, J. Reason and Human Good in Aristotle. Cambridge, Massachusetts: Harvard University Press, Dirlmeier, F. Eudemische Ethik. Berlin: Akademie-Verlag, Echeñique, J. Aristotle s Ethics and Moral Responsibility. Cambridge : Cambridge University Press, Fine, G. "Truth and Necessity in De Interpretatione 9." History of Philosophy Quarterly 1, no. 1 (1984): Gauthier, R.A. and Jolif, J.Y. L'éthique à Nicomaque. Louvain: Publications universitaires, Joachim, H. Aristotle: The Nicomachean Ethics. Oxford: Clarendon Press, Kenny, A. Will, Freedom, and Power. Oxford: Blackwell, Kern, A. Sources of Knowledge: On the Concept of a Rational Capacity for Knowledge. Translated by Daniel Smyth. Cambridge, Massachusetts: Harvard University Press, Modrak, D. "Aristotle on the Difference between Mathematics and Physics and First Philosophy." Apeiron 22, no. 4 (1989): Moss, J. Aristotle on the Apparent Good: Perception, Phantasia, Thought, and Desire. Oxford: Oxford University Press, Nielsen, K. M. Deliberation as Inquiry: Aristotle's Alternative to the Presumption of Open Alternatives. Philosophical Review 120, no.3 (2011): Price, A. Aristotle on the Ends of Deliberation. Moral Psychology and Human Action in Aristotle, edited by M. Pakaluk and G. Pearson, Oxford: Oxford University Press, Segvić, H. Deliberation and Choice in Aristotle. From Protagoras to Aristotle: Essays in Ancient Moral Philosophy, edited by M. Burnyeat, Princeton: Princeton University Press, Sorabji, R. Aristotle On Memory. London: Duckworth, Ross, W. D. Aristotle's Metaphysics, 2 Volumes. Oxford: Clarendon Press,