after all our exclusions).
I have adopted this division because causes seem to be divisible into nature, necessity, chance, and moreover intellect, and all human powers.
And as man in general deliberates about what man in general can effect, so individuals do about such practical things as can be effected through their own instrumentality.
Again, we do not deliberate respecting such arts or sciences as are exact and independent: as, for instance, about written characters, because we have no doubt how they should be formed; but we do deliberate on all buch things as are usually done through our own instrumentality, but not invariably in the same way; as, for instance, about matters connected with the healing art, or with money-making; and, again, more about piloting ships than gymnastic exercises, because the former has been less exactly determined, and so forth; and more about arts than sciences, because we more frequently doubt respecting the former.
So then Deliberation takes place in such matters as are under general laws, but still uncertain how in any given case they will issue, i.e. in which there is some indefiniteness; and for great matters we associate coadjutors in counsel, distrusting our ability to settle them alone.
Further, we deliberate not about Ends, but Means to Ends. No physician, for instance, deliberates whether he will cure, nor orator whether he will persuade, nor statesman whether he will produce a good constitution, nor in fact any man in any other function about his particular End; but having set before them a certain End they look how and through what means it may be accomplished: if there is a choice of means, they examine further which are easiest and most creditable; or, if there is but one means of accomplishing the object, then how it may be through this, this again through what, till they come to the first cause; and this will be the last found; for a man engaged