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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 is1 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 principle2 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;