What, then, if we do consider the virtues as separate as Chrysippus would, but as all branches or kinds of wisdom instead of all being the same wisdom but in different circumstances? This view seems to more accurately describe the relationship between the virtues as an interconnected we. Under this view, we can explain why, for example, prudence without justice is not a virtue: In the case, I might choose correctly how to carry out some or another aim, but that aim is something like murder or theft. I am therefore wise with respect to my execution, but unwise in what I desire to do.
