Fortune or Chance (IV.).

Prudence or Judiciousness [Greek: phronaesis], the quality of [Greek:
ho phronimos], the Practical Reason, comes next. We are told what are
the matters wherewith it is, and wherewith it is not, conversant. It
does not deal with matters wherein there exist art, or with rules of
art. It does not deal with necessary matters, nor with matters not
modifiable by human agency. The prudent or judicious man is one who
(like Pericles) can accurately estimate and foresee matters (apart from
Science and Art) such as are good or evil for himself and other human
beings. On these matters, feelings of pleasure or pain are apt to bias
the mind, by insinuating wrong aims; which they do not do in regard to
the properties of a triangle and other scientific conclusions. To guard
against such bias, the judicious man must be armed with the ethical
excellence described above as Temperance or Moderation. Judiciousness
is not an Art, admitting of better and worse; there are not good
judicious men, and bad judicious men, as there are good and bad
artists. Judiciousness is itself an excellence (_i.e._, the term
connotes excellence)--an excellence of the rational soul, and of that
branch of the rational soul which is calculating, deliberative, not
scientific (V.). Reason or Intellect [Greek: nous] is the faculty for
apprehending the first principles of demonstrative science. It is among
the infallible faculties of the mind, together with Judiciousness,
Science, and Philosophy. Each of these terms connotes truth and
accuracy (VI.). Wisdom in the arts is the privilege of the superlative
artists, such as Phidias in sculpture. But there are some men wise, not
in any special art, but absolutely; and this wisdom [Greek: sophia] is
Philosophy. It embraces both principles of science (which Aristotle
considers to come under the review of the First Philosophy) and
deductions therefrom; it is [Greek: nous] and [Greek: epistaemae] in
one. It is more venerable and dignified than Prudence or Judiciousness;
because its objects, the Kosmos and the celestial bodies, are far more
glorious than man, with whose interests alone Prudence is concerned;
and also because the celestial objects are eternal and unvarying; while
man and his affairs are transitory and ever fluctuating. Hence the
great honour paid to Thales, Anaxagoras, and others, who speculated on
theories thus magnificent and superhuman, though useless in respect to
human good.

W