The Theory of Moral Sentiments - Adam Smith [182]
In the strength, acuteness, and perfection of the governing principle was placed the essential virtue of prudence, which, according to Plato, consisted in a just and clear discernment, founded upon general and scientific ideas, of the ends which were proper to be pursued, and of the means which were proper for attaining them.5
When the first set of passions, those of the irascible part of the soul, had that degree of strength and firmness which enabled them, under the direction of reason, to despise all dangers in the pursuit of what was honourable and noble; it constituted the virtue of fortitude and magnanimity. This order of passions, according to this system, was of a more generous and noble nature than the other. They were considered upon many occasions as the auxiliaries of reason, to check and restrain the inferior and brutal appetites. We are often angry at ourselves, it was observed, we often become the objects of our own resentment and indignation, when the love of pleasure prompts to do what we disapprove of; and the irascible part of our nature is in this manner called in to assist the rational against the concupiscible.6
When all those three different parts of our nature were in perfect concord with one another, when neither the irascible nor concupiscible passions ever aimed at any gratification which reason did not approve of, and when reason never commanded any thing but what these of their own accord were willing to perform: this happy composure, this perfect and complete harmony of soul, constituted that virtue which in their language is expressed by a word which we commonly translate temperance, but which might more properly be translated good temper, or sobriety and moderation of mind.7
Justice, the last and greatest of the four cardinal virtues, took place, according to this system, when each of those three faculties of the mind confined itself to its proper office, without attempting to encroach upon that of any other; when reason directed and passion obeyed, and when each passion performed its proper duty, and exerted itself towards its proper object, easily and without reluctance, and with that degree of force and energy, which was suitable to the value of what it pursued. In this consisted that complete virtue, that perfect propriety of conduct, which Plato, after some of the ancient Pythagoreans, denominated Justice.8
The word, it is to be observed, which expresses justice in the Greek language, has several different meanings; and as the correspondent word in all other languages, so far as I know, has the same, there must be some natural affinity among those various significations. In one sense we are said to do justice to our neighbour when we abstain from doing him any positive harm, and do not directly hurt him, either in his person, or in his estate, or in his reputation. This is that justice which I have treated of above,9 the observance of which may be extorted by force, and the violation of which exposes to punishment. In another sense we are said not to do justice to our neighbour unless we conceive for him all that love, respect, and esteem, which his character, his situation, and his connexion with ourselves, render suitable and proper for us to feel, and unless we act accordingly. It is in this sense that we are said to do injustice