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in the practical
sciences the end is not to attain a theoretic knowledge of the various subjects, but
rather to carry out our theories in action.
[2]
If so, to
know what virtue is is not enough; we must endeavor to possess and to practice it, or in
some other manner actually ourselves to become good.
[3]
Now if discourses on ethics were sufficient in themselves to make men virtuous,
‘large fees and many’ (as Theognis1 says) ‘would they
win,’ quite rightly, and to provide such discourses would be all that is wanted.
But as it is, we see that although theories have power to stimulate and encourage generous
youths, and, given an inborn nobility of character and a genuine love of what is noble,
can make them susceptible to the influence of virtue, yet they are powerless to stimulate
the mass of mankind to moral nobility.
[4]
For it is the
nature of the many to be amenable to fear but not to a sense of honor, and to abstain from
evil not because of its baseness but because of the penalties it entails; since, living as
they do by passion, they pursue the pleasures akin to their nature, and the things that
will procure those pleasures, and avoid the opposite pains, but have not even a notion of
what is noble and truly pleasant, having never tasted true pleasure.
[5]
What theory then can reform the natures of men like these? To dislodge
by argument habits long firmly rooted in their characters is difficult if not impossible.
We may doubtless think ourselves fortunate if we attain some measure of virtue when all
the things believed to make men