Liber III, Pars II — Quid est consilium, et qualiter consilia sunt fienda. Ca. XVII.

Liber III, Pars II — Quid est consilium, et qualiter consilia sunt fienda. Ca. XVII.

Every piece of advice is a kind of question, because it involves deliberation. However, not all advice is about good or bad; it seeks something and reasons through it, because anyone who gives advice is searching for something. Although every piece of advice is a question, not every question is advice. For if advice is only about things that depend on our actions, then it will be a question not about just anything, but only about things we can actually do; however, many questions can arise about speculative matters, the nature of things, and eternal issues, but such questions should not be called advice. First, because the more specific something is, the less it needs advice; in fact, if it were completely determined, it wouldn't need anyone's advice at all. Therefore, there are six things to observe, so that we know how to give advice. First, because the more something is determined, the less it needs advice; indeed, if it were completely determined, it would need no one's advice. Thus, it is said in the third book of Ethics that concerning certain operations of disciplines, there is no advice, such as about writing; for a writer does not deliberate (unless he is completely ignorant) about how he should write letters, because this is sufficiently determined by the art of writing. Therefore, there are matters for counsel that can be addressed by us; and they are not entirely certain and determined in how they should be handled, which is why we hesitate and deliberate about them. There is, therefore, one method to be used in counsel: when a matter concerning the kingdom is proposed, the more ways it can be approached and the fewer certain and determined paths it has, the more time should be spent deliberating, so that a more suitable and better way can be chosen. Secondly, in matters of counsel, we should not deliberate about trivial things, but rather about significant ones. For it was said above that fear motivates counsel: therefore, whoever deliberates seems to fear and doubt that they might fail to achieve the desired good due to some unforeseen misfortune, or incur some loss, or some other evil. Therefore, those matters that are very trivial, such as those that are suitable for achieving a small good or preventing a minor evil, are not worth deliberating. Thus, there is a method to be followed in counsel, which is to deliberate about significant matters. Thirdly, when we want to deliberate, we should take others along with us, among whom we can discuss the matters to be addressed. For although a person can find ways and methods for carrying out something on their own, it is nevertheless unwise for someone to rely solely on their own judgment and refuse to listen to the opinions of others; for it is a mark of great wisdom in counsel to have a method: so that when we confer with others, we can determine what should be done, which should be about significant matters. In such matters, no one should completely trust themselves or rely solely on their own judgment; instead, they should call others to join them, knowing that many can understand more than one person alone. Therefore, it is said that... We take on the role of ethical advisors in significant matters, recognizing that we ourselves are not sufficient to discern everything. Again, this is evident from the fact that counsel pertains to specific actionable matters, where experience holds great value; for in such cases, as it is said in the first Mera, the experienced person profits more than the craftsman. Therefore, since many experts know more than one alone, it is fitting to call others to these kinds of matters so that a better way can be chosen through their counsel; what kind of advisors should be called will become clear in the process. Fourth, it must be noted in councils that secrets should be kept, because they are spoken there; for many matters are disturbed when they are disclosed. For some say that counsel is almost the same as consideration: it is called counsel because there should be many sitting together. But perhaps we can better say that counsel is defined by Con and Sileo. So that it may be said that this is Counsel, which many remain silent about together. For this is especially to be considered in councils, and especially in councils where common affairs and matters of the kingdom are discussed: so that each advisor, with the added affection of the common good, looks solely to the common benefit; and so that the prefect of the kingdom, in order not to be hindered, must keep secret what is entrusted there. For this was what elevated the fidelity of the counselors in the Roman Republic: whatever was said in their ears through counsel was so secret that it was as if they had not heard it. Hence Valerius Maximus. In the book of Remarkable Deeds, in the chapter on Ancient Institutions, commending the Roman counselors, he says that there was a faithful and profound secret council of the republic, fortified by a beneficial silence: entering its threshold, they laid aside private affection and so induced a public affection, that I would not say one, but no one believed that what had been entrusted to so many ears had been heard. Fifth, it is to be considered in councils that they should not speak pleasing things there, but true ones. For indeed, while flatterers seek to please the prince, they weave falsehoods and proclaim pleasing things, exposing the prince to danger and jeopardizing the entire kingdom. Therefore, it is said that a certain wise man named Aristides used to say that counselors should have two qualities: that they should neither be plain, that is, manifest and proclaimers of counsel, nor should they be pleasing, so that they are not flatterers, caring more to speak pleasing things than true ones. Thus, as the philosopher recites. A certain poet named Alexander, seeing Priam as a truthful and secret advisor in councils, praised him, saying, "This is the one who advised." And if he were to say that others should not be called advisors in relation to him, but rather flatterers. Sixth, it must be noted in councils that we should deliberate for a long time; and if the opportunity arises, we should act quickly. For when the opportunity for action presents itself, and if we wish to act rightly and do not take action, it is because we do not know whether it is beneficial to do so. Therefore, it is wise to carefully consider any difficult matter, whether it is useful to do it; but after a thorough deliberation has rightly determined what should be done, if the opportunity for action is present, we must act promptly. Thus, it is rightly said that it is written. However, we should deliberate for a long time, but act promptly; and we should deliberate slowly, but execute decisions quickly.