13. We have therefore also
to reconsider the nature of Virtue. The fact is that the case of Virtue is closely
analogous to that of Prudence in relation to Cleverness. Prudence and Cleverness are not
the same, but they are similar; and natural virtue is related in the same way to Virtue in
the true sense. All are agreed that the various moral qualities are in a sense bestowed by
nature: we are just, and capable of temperance, and brave, and possessed of the other
virtues from the moment of our birth. But nevertheless we expect to find that true
goodness is something different, and that the virtues in the true sense come to belong to
us in another way. For even children and wild animals possess the natural dispositions,
yet without Intelligence these may manifestly be harmful. This at all events appears to be
a matter of observation, that just as a man of powerful frame who has lost his sight meets
with heavy falls when he moves about, because he cannot see, so it also happens in the
moral sphere;
[
2]
whereas if a man of good natural
disposition acquires Intelligence,
1 then he excels in conduct, and the disposition which
previously only resembled Virtue will now be Virtue in the true sense. Hence just as with
the faculty of forming opinions
2 there are two qualities, Cleverness and Prudence, so also in the moral part of
the soul there are two qualities, natural virtue and true Virtue; and true Virtue cannot
exist without Prudence.
[
3]
Hence some people maintain that
all the virtues are forms of Prudence; and
Socrates' line of enquiry was right in one way though wrong in another; he
was mistaken in thinking that all the virtues are
forms of Prudence, but right in saying that they cannot exist without Prudence.
[
4]
A proof of this is that everyone, even at the present day, in
defining Virtue, after saying what disposition it is
3 and specifying the things with which it is
concerned, adds that it is a disposition determined by the right principle; and the right
principle is the principle determined by Prudence. It appears therefore that everybody in
some sense, divines that Virtue is a disposition of this nature, namely regulated by
Prudence.
[
5]
This formula however requires a slight
modification. Virtue is not merely a disposition conforming to right principle, but one
cooperating with right principle; and Prudence is right principle
4 in matters of conduct.
Socrates then thought that the virtues
are principles, for he
said that they are all of them forms of knowledge. We on the other hand say that the
virtues
cooperate with principle.
[
6]
These considerations therefore show that it is not possible to be good in the true sense
without Prudence, nor to be prudent without Moral Virtue.
(Moreover, this might supply an answer to the dialectical argument that might be
put forward to prove that the virtues can exist in isolation from each other, on the
ground that the same man does not possess the greatest natural capacity for all of them,
so that he may have already attained one when he has not yet attained another. In regard
to the natural virtues this is possible; but it is not possible in regard to those virtues
which entitle a man to be called good without qualification. For if a man have the one
virtue of Prudence he will also have all the Moral Virtues together with
it.)
[
7]
It is therefore clear
5 that,
even if Prudence had no bearing on conduct, it would still be needed, because it is the
virtue of
6 that
part of the intellect to which it belongs; and also that our choice of actions will not be
right without Prudence any more than without Moral Virtue, since, while Moral Virtue
enables us to achieve
7 the end, Prudence makes us adopt the right
means to the end.
[
8]
But nevertheless it is not really the case that Prudence is in authority
8 over Wisdom, or over the higher part of the intellect, any more than medical
science is in authority over health. Medical science does not control health, but studies
how to procure it; hence it issues orders
in the interests of health, but not
to health. And again, one might as well say that Political Science governs the gods,
because it gives orders about everything
9 in the State.