so it is also in the case we are considering: but if it can get the intellectual element it then excels in acting. Just so the Natural State of Virtue, being like this strong body, will then be Virtue in the highest sense when it too is combined with the intellectual element.
So that, as in the case of the Opinionative faculty, there are two forms, Cleverness and Practical Wisdom; so also in the case of the Moral there are two, Natural Virtue and Matured; and of these the latter cannot be formed without Practical Wisdom.[1]
This leads some to say that all the Virtues are merely intellectual Practical Wisdom, and Socrates was partly right in his inquiry and partly wrong: wrong in that he thought all the Virtues were merely intellectual Practical Wisdom, right in saying they were not independent of that faculty.
A proof of which is that now all, in defining Virtue, add on the “state” [mentioning also to what standard it has reference, namely that] “which is accordant with Right Reason:” now “right” means in accordance with Practical Wisdom. So then all seem to have an instinctive notion that that state which is in accordance with Practical Wisdom is Virtue; however, we must make a slight change in their statement, because that state is Virtue, not merely which is in accordance with but which implies the possession of Right Reason; which, upon such matters, is Practical Wisdom. The difference between us and Socrates is this: he thought the Virtues were reasoning processes (i.e. that they were all instances of Knowledge in its strict sense), but we say they imply the possession of Reason.
From what has been said then it is clear that one cannot be, strictly speaking, good without Practical Wisdom nor Practically-Wise without moral goodness.
And by the distinction between Natural and Matured Virtue one can meet the reasoning by which it might be argued “that the Virtues are separable because the same man is not by nature most inclined to all at once so that he
