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No. 6.]
REVIEWS OF BOOKS.
667
of tradition and religion. A system of ethics which should disregard these would be dialectical and empty, to use a phrase of Aristotle's.
Dr. Hammond's attempt to show the interrelation of Plato's four cardinal virtues is acute and interesting; but one may doubt whether it is entirely correct.
| Cardinal Virtue. | Faculty in the Individual. | Class in the State. | Nation Characterized. | ||
| σοφία | λογιστικόν | ἄρχοντες or ἐπιστήμονες φιλόσοποι |
Hellenes | ||
| ἀνδρεία | θυμοειδές | ἐπίκουροι or ἀνδρεῖοι θυμοειδεῖς |
Scythians, Thracians, and Northerners | ||
| σωφροσύνη | λογιστικόν θυμοειδές ἐπιθυμητικόν |
ἄρχοντες ἐπίκουροι χρηματιστικοί |
|||
| δικαιοσύνη | λογιστικόν θυμοειδές ἐπιθυμητικόν |
ἄρχοντες ἐπίκουροι χρηματιστικοί |
It seems to me that we might express their relation thus:
(1) σοφία, the virtue of the λογιστικόν, informing the θυμοειδές, gives rise to ἀνδρεία.
(2) ἀνδρεία, the virtue of the θυμοειδές (as informed by σοφία) informing the ἐπιθυμητικόν, gives rise to σωφροσύνη.
(3) When these three virtues reach their full manifestation, and are in complete harmony, the result is δικαιοσύνη.
- ↑ 1. The rational element has for its ally the spirited element. 2. Both the spirited and concupiscent elements are subject to the rule of the rational part. 3. The harmonious working of all parts in the matter of the rule of reason is σωφροσύνη.
- ↑ In the function of the several parts of the soul no distinction is made; in each case the function is τὰ ἑαυτοῦ πράττειν. In this respect all of the elements are on equal footing with regard to the virtue δικαιοσύνη.
- ↑ Δικαιοσύνη is in this case purely a virtue of the individual parts, quite as much as σοφία or ἀνδρεία, while σωφροσύνη is a harmony of the entire soul arising out of δικαιοσύνη.
