I conclude then that so far as such qualities as those which I have distinguished as Caution, and Decision, are recognised as Virtues and not merely as intellectual excellences, it is because they are, in fact, species of Self-control; _i.e._ because they involve voluntary adoption of and adhesion to rational judgments as to conduct, in spite of certain irrational motives prompting in an opposite direction. Now it may seem at first sight that if we suppose perfect correctness of judgment combined with perfect self-control, the result will be a perfect performance of duty in all departments; and the realisation of perfect Virtue, except so far as this involves the presence of certain special emotions not to be commanded at will.[186] And no doubt a perfectly wise and self-controlled man cannot be conceived as breaking or neglecting any moral rule. But it is important to observe that even sincere and single-minded efforts to realise what we see to be right may vary in intensity; and that therefore the tendency to manifest a high degree of intensity in such efforts is properly praised as Energy, if the quality be purely volitional; or under some such name as Zeal or Moral Ardour, if the volitional energy be referred to intensity of emotion, and yet not connected with any emotion more special than the general love of what is Right or Good. NOTE.--It is to be observed that in the discussions of this chapter the question at issue between Intuitional and Utilitarian Ethics is not yet reached. For, granting that we can elicit by reflection clear rules of duty under the heads of Wisdom, Caution and Decision, the rules are obviously not independent; they presuppose an intellectual judgment otherwise obtained, or capable of being obtained, as to what is right or expedient to do. FOOTNOTES: [183] Indeed Aristotle, who stood alone among the schools sprung from Socrates in distinguishing sharply ‘theoretic’ from ‘practical’ wisdom, restricts the term σοφία to the former, and uses another word (φρόνησις) to denote the latter. [184] I have already adverted to the difference between ancient and modern thought in this respect. Cf. _ante_, Book i. chap. v. § 1, p. 59, note.