First, the discussion of justice as the whole of virtue implies the unity of the virtues. That is, a person cannot really have one virtue in its entirety without having all of the virtues in their entirety. Further, since the virtues are so united and interconnected, there can be no conflict between them. In certain situations it may seem that the action required by a certain virtue conflicts with the action required by another virtue, yet they are only superficially in conflict, since the virtues are ordered with relation to justice, which encompasses them all. Another key aspect of this chapter is the distinction between natural justice and legal justice.
Natural justice is the same in all times and places.
It is, in a sense, comprised by the laws that order the universe and that order beings toward their ends. For human beings, that which is naturally just is that which is in accordance with right reason, that which will lead a person to his natural end of happiness. This was discussed previously in Chapter 1. Aristotle does admit that from observation it may difficult to see the existence of this natural justice. These distinctions in types of justice are similar to the distinctions made in the philosophy of Thomas Aquinas.