 Unfortunately, Aristotle does not spell out what exactly he means by that, and the phrase has been variously interpreted. Again, some scholars have proposed an ethical reading: the intelligence involved would amount to the practical intelligence, or wisdom (which is typically called phronêsis), that is required in any moral action. Thus, by listening to music that depicts, or “represents”, say, courage, one may better understand what courage is. Despite its seeming natural, this reading contradicts what Aristotle repeats in those same pages: moral, or political, action is fundamentally a non-leisured activity (ascholia). It would be odd then if Aristotle were recommending such a leisured use of music while aiming to describe how to manage non-leisured moral life! Another theme that is also repeated in those pages should give us a better clue: the final aim of learning how to sing and play an instrument is to help these future citizens become “good judges” of music (VIII 6, 1340b35–39). In the Laws, Plato also used that phrase, and meant by it that adult citizens should be able to recognize morally good from morally bad songs, and thus enable them to decide which songs must be sung in Magnesia (II 669a-670c). There is no reason to believe Aristotle would have endorsed such a strong ethical-cum-political agenda. Instead, it is very likely that by “judging”, Aristotle just means that by having the first-hand experience of playing music, citizens will be able to judge and appreciate the good quality of music. And, as all musical connoisseurs know, such an appreciation is both perceptual (as we do enjoy listening to sounds and rhythm) and also somehow intellectual: a connoisseur, that is, equally enjoys how well or inventively a piece of music is  constructed.[13]