We must therefore consider virtue also once more; for virtue too is similarly related; as practical wisdom is to cleverness-not the same, but like it-so is natural virtue to virtue in the strict sense. For all men think that each type of character belongs to its possessors in some sense by nature; for from the very moment of birth we are just or fitted for selfcontrol or brave or have the other moral qualities; but yet we seek something else as that which is good in the strict sense-we seek for the presence of such qualities in another way. For both children and brutes have the natural dispositions to these qualities, but without reason these are evidently hurtful. Only we seem to see this much, that, while one may be led astray by them, as a strong body which moves without sight may stumble badly because of its lack of sight, still, if a man once acquires reason, that makes a difference in action; and his state, while still like what it was, will then be virtue in the strict sense. Therefore, as in the part of us which forms opinions there are two types, cleverness and practical wisdom, so too in the moral part there are two types, natural virtue and virtue in the strict sense, and of these the latter involves practical wisdom. This is why some say that all the virtues are forms of practical wisdom, and why Socrates in one respect was on the right track while in another he went astray; in thinking that all the virtues were forms of practical wisdom he was wrong, but in saying they implied practical wisdom he was right. This is confirmed by the fact that even now all men, when they define virtue, after naming the state of character and its objects add ‘that (state) which is in accordance with the right rule’; now the right rule is that which is in accordance with practical wisdom. All men, then, seem somehow to divine that this kind of state is virtue, viz. that which is in accordance with prac............