Kitap 3
9.3
And similarly in all other points, I find that human beings naturally differ one from another and greatly improve by application. Hence it is clear that all men, whatever their natural gifts, the talented and the dullards alike, must learn and practise what they want to excel in.
9.4
Between Wisdom and Prudence he drew no distinction; but if a man knows and practises what is beautiful and good, knows and avoids what is base,The Greek text is corrupt, but the sense is clear. that man he judged to be both wise and prudent. When asked further whether he thought that those who know what they ought to do and yet do the opposite are at once wise and vicious, he answered: No; not so much that, as both unwise and vicious. For I think that all men have a choice between various courses, and choose and follow the one which they think conduces most to their advantage. Therefore I hold that those who follow the wrong course are neither wise nor prudent.
9.5
He said that Justice and every other form of Virtue is Wisdom. For just actions and all forms of virtuous activity are beautiful and good. He who knows the beautiful and good will never choose anything else, he who is ignorant of them cannot do them, and even if he tries, will fail. Hence the wise do what is beautiful and good, the unwise cannot and fail if they try. Therefore since just actions and all other forms of beautiful and good activity are virtuous actions, it is clear that Justice and every other form of Virtue is Wisdom.
9.6
Madness, again, according to him, was the opposite of Wisdom. Nevertheless he did not identify Ignorance with Madness; but not to know yourself, and to assume and think that you know what you do not, he put next to Madness. Most men, however, he declared, do not call those mad who err in matters that lie outside the knowledge of ordinary people: madness is the name they give to errors in matters of common knowledge.
