 But while Shaftesbury claims that all humans naturally (or instinctively) possess (or are imprinted with) a sense of right and wrong (a principle of virtue, original ideas of goodness), he also believes that a great deal of cultivation and refinement is necessary in order to develop correct and proper judgment (C 1.190–1). Virtue and good taste may be natural, but it turns out that a proper education is needed for most people to achieve them. How can Shaftesbury both insist on the naturalness of morality and beauty, and contend for the need of intensive critical moral and aesthetic reflection? Carey has argued that Shaftesbury believes this apparent problem can be dissolved by the Stoic concept of prolepsis (Carey 2006: 110–116). Prolepses are notions that do “not depend on or derive from instruction or experience” (Carey 2006: 112). But prolepses are merely mental anticipations, not fully formed concepts—they are pre–conceptions—and as such they can be poorly developed and misapplied. To give prolepses their most complete form and to apply them properly, practice and cultivation are necessary. Shaftesbury can thus hold that ethics requires the “right application of the Affections” (C 2.35), and he can attribute mistaken ethical judgments to a “Defect in the application of that unavoidable Impression and first natural Rule of Honesty and Worth” (C 3.303–4).