And this applies to some extent even to that other function of Wisdom, first discussed, which consists in the selection of the best means to the attainment of given ends. For experience seems to show that our insight in practical matters is liable to be perverted by desire and fear, and that this perversion may be prevented by an effort of self-control: so that unwisdom, even here, is at least not altogether involuntary. Thus in a dispute which may lead to a quarrel, I may be entirely unable to show foresight and skill in maintaining my right in such a manner as to avoid needless exasperation, and so far may be unable to conduct the dispute wisely: but it is always in my power, before taking each important step, to reduce the influence of anger or wounded _amour propre_ on my decisions, and I may avoid much unwisdom in this way. And it is to be observed that volition has a more important part to play in developing or protecting our insight into the right conduct of life, than it has in respect of the technical skill to which we compared Practical Wisdom; in proportion as the reasonings in which Practical Wisdom is exhibited are less clear and exact, and the conclusions inevitably more uncertain. For desire and fear could hardly make one go wrong in an arithmetical calculation; but in estimating a balance of complicated practical probabilities it is more difficult to resist the influence of strong inclination: and it would seem to be a more or less definite consciousness of the continual need of such resistance, which leads us to regard Wisdom as a Virtue. We may say then that Practical Wisdom, so far as it is a virtue, involves a habit of resistance to desires and fears which is commonly distinguished as Self-control. But suppose a man has determined with full insight the course of conduct that it is reasonable for him to adopt under any given circumstances, the question still remains whether he will certainly adopt it. Now I hardly think that Common Sense considers the _choice_, as distinct from the _cognition_, of right ends to belong to Wisdom; and yet we should scarcely call a man wise who deliberately chose to do what he knew to be contrary to reason. The truth seems to be that the notion of such a choice, though the modern mind admits it as possible,[184] is somewhat unfamiliar in comparison with either (1) impulsive irrationality, or (2) mistaken choice of bad for good. In the last case, if the mistake is entirely involuntary, the choice has, of course, no subjective wrongness: often, however, the mistaken conclusion is caused by a perverting influence of desire or fear of which the agent is obscurely conscious, and which might be resisted and dispelled by an effort of will. As so caused, the mistake falls under the head of culpable unwisdom, due to want of self-control similar in kind--though not in degree--to that which is exhibited in the rarer phenomenon of a man deliberately choosing to do what he knows to be bad for him.