Now Practical Wisdom is not identical with Cleverness, nor is it without this power of adapting means to ends: but this Eye of the Soul (as we may call it) does not attain its proper state without goodness, as we have said before and as is quite plain, because the syllogisms into which Moral Action may be analysed have for their Major Premiss,[53] “since —— is the End and the Chief Good”[54] (fill up the blank with just anything you please, for we merely want to exhibit the Form, so that anything will do), but _how_ this blank should be filled is seen only by the good man: because Vice distorts the moral vision and causes men to be deceived in respect of practical principles.[55] It is clear, therefore, that a man cannot be a Practically-Wise, without being a good, man. We must enquire again also about Virtue: for it may be divided into Natural Virtue and Matured, which two bear to each other a relation similar to that which Practical Wisdom bears to Cleverness, one not of identity but resemblance. I speak of Natural Virtue, because men hold that each of the moral dispositions attach to us all somehow by nature: we have dispositions[56] towards justice, self-mastery and courage, for instance, immediately from our birth: but still we seek Goodness in its highest sense as something distinct from these, and that these dispositions should attach to us in a somewhat different fashion.[57] Children and brutes have these natural states, but then they are plainly hurtful unless combined with an intellectual element: at least thus much is matter of actual experience and observation, that as a strong body destitute of sight must, if set in motion, fall violently because it has not sight, so it is also in the case we are considering: but if it can get the intellectual element it then excels in acting. Just so the Natural State of Virtue, being like this strong body, will then be Virtue in the highest sense when it too is combined with the intellectual element. So that, as in the case of the Opinionative faculty, there are two forms, Cleverness and Practical Wisdom; so also in the case of the Moral there are two, Natural Virtue and Matured; and of these the latter cannot be formed without Practical Wisdom.[58] 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.