The Philosophy of the Practical: Economic and EthicCroce, Benedetto
Philosophy
The Philosophy of the Practical: Economic and Ethic
Croce, Benedetto
Economics; Ethics; Will
Various theories are also erroneous, in which it has been sought to
establish the relation between the passions and the will, temperament
and character, passions and temperament being understood as vicious
passions and evil temperament; that is, not in themselves, but in
their antithesis to the rational will: hence the vain and paradoxical
attempts to join together and harmonize virtue and vice. Thus it has
been maintained that in certain vices are foreshadowed the virtues
which will or can be developed from them; for instance, military
valour in ferocity, industrial capacity in greed; whereas ferocity
and greed are wilful acts and contradictions incapable of generating
any virtue, as is seen in the customary cowardice of the ferocious
and the ineptitude of the greedy and covetous. Such a connection of
virtues and vices has on other occasions been presented as a mixture
or co-temperament, and it has been affirmed that the vices enter into
the composition of the virtues, as do poisons into the composition
of medicines. Finally, virtue and vice have been placed in causal
relation, and the causes of civil progress have been found in human
vices. But the vices, as they are not the antecedents, so are they
neither the ingredients nor the causes of the virtues. These are
strength, those the lack of strength. It is generally affirmed that
in every individual the virtues are accompanied by their correlative
vices, but if this possess some approximate value as an empirical
observation, strictly speaking it has none, because men can be
conceived and are actually found, whose virtue, far from yielding to
excesses and to vices, is eurythmic and temperate. But perhaps that
common saying aims at something else that it fails of explaining
well; namely, that every power has its impotence and every individual
his limit; but this does not mean vice or defect; it is nothing but
the tautological affirmation that the part is not the whole and the
individual not the universal.
[Sidenote: _The universal in the individual and education._]
Public-domain text, read in full here on John Shaqi.
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