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But suppose somebody says: “All men seek what seems to them good, but they are not responsible for its seeming good: each man's conception of his end is determined by his character, whatever that may be. Although therefore, on the hypothesis1 that each man is in a sense responsible for his moral disposition, he will in a sense be responsible for his conception of the good, if on the contrary this hypothesis be untrue, no man is responsible for his own wrongdoing. He does wrong through ignorance of the right end, thinking that wrongdoing will procure him his greatest Good; and his aim at his end2 is not of his own choosing. A man needs to be born with moral vision, so to speak, whereby to discern correctly and choose what is truly good. A man of good natural disposition is a man well endowed by nature in this respect; for if a thing is the greatest and noblest of gifts, and is something which cannot be acquired or learnt from another, but which a man will possess in such form as it has been bestowed on him at birth, a good and noble natural endowment in this respect will constitute a good disposition in the full and true meaning of the term.”

1 This is Aristotle's view, which the imaginary objector challenges. It is not quite certain that his objection is meant to go as far as the point indicated by the inverted commas.

2 i.e., the end he aims at.

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