Intuition, moreover, takes in the extremes at both ends:[43] I mean, the first and last terms must be taken in not by reasoning but by Intuition [so that Intuition comes to be of two kinds], and that which belongs to strict demonstrative reasonings takes in immutable, i.e. Necessary, first terms; while that which is employed in practical matters takes in the extreme, the Contingent, and the minor Premiss:[44] for the minor Premisses are the source of the Final Cause, Universals being made up out of Particulars.[45] To take in these, of course, we must have Sense, i.e. in other words Practical Intuition. And for this reason these are thought to be simply gifts of nature; and whereas no man is thought to be Scientific by nature, men are thought to have γνώμη, and Judiciousness, and Practical Intuition: a proof of which is that we think these faculties are a consequence even of particular ages, and this given age has Practical Intuition and γνώμη, we say, as if under the notion that nature is the cause. And thus Intuition is both the beginning and end, because the proofs are based upon the one kind of extremes and concern the other. And so[46] one should attend to the undemonstrable dicta and opinions of the skilful, the old and the Practically-Wise, no less than to those which are based on strict reasoning, because they see aright, having gained their power of moral vision from experience. Chapter XII. Well, we have now stated the nature and objects of Practical Wisdom and Science respectively, and that they belong each to a different part of the Soul. But I can conceive a person questioning their utility. “Science,” he would say, “concerns itself with none of the causes of human happiness (for it has nothing to do with producing anything): Practical Wisdom has this recommendation, I grant, but where is the need of it, since its province is those things which are just and honourable, and good for man, and these are the things which the good man as such does; but we are not a bit the more apt to do them because we know them, since the Moral Virtues are Habits; just as we are not more apt to be healthy or in good condition from mere knowledge of what relates to these (I mean,[47] of course, things so called not from their producing health, etc., but from their evidencing it in a particular subject), for we are not more apt to be healthy and in good condition merely from knowing the art of medicine or training. “If it be urged that _knowing what is_ good does not by itself make a Practically-Wise man but _becoming_ good; still this Wisdom will be no use either to those that are good, and so have it already, or to those who have it not; because it will make no difference to them whether they have it themselves or put themselves under the guidance of others who have; and we might be contented to be in respect of this as in respect of health: for though we wish to be healthy still we do not set about learning the art of healing.