these the latter cannot be formed without Practical Wisdom.181
This leads some to say that all the Virtues are merely intellectual Practical Wisdom, and Socrates was partly right in his enquiry and partly wrong: wrong in that he thought all the Virtues were merely intellectual Practical Wisdom, right in saying they were not independent of that faculty.
A proof of which is that now all, in defining Virtue, add on the “state” [mentioning also to what standard it has reference, namely that] “which is accordant with Right Reason:” now “right” means in accordance with Practical Wisdom. So then all seem to have an instinctive notion that that state which is in accordance with Practical Wisdom is Virtue; however, we must make a slight change in their statement, because that state is Virtue, not merely which is in accordance with but which implies the possession of Right Reason; which, upon such matters, is Practical Wisdom. The difference between us and Socrates is this: he thought the Virtues were reasoning processes (i.e. that they were all instances of Knowledge in its strict sense), but we say they imply the possession of Reason.