Virtue

The ancient Romans used the Latin word (derived from , their word for man) to refer to all of the "excellent qualities of men, including physical strength, valorous conduct, and moral rectitude". The French words and came from this Latin root. The word virtue "was borrowed into English in the 13th century". ==History==

Ancient Egypt , to ancient Egyptians, personified the virtue of truth and justice. Her feather represents truth. Maat (or Ma'at) was the ancient Egyptian goddess of truth, balance, order, law, morality, and justice. The word was also used to refer to these concepts. Maat was also portrayed as regulating the stars, seasons, and the actions of both mortals and the deities. The deities set the order of the universe from chaos at the moment of creation. Her (ideological) counterpart was Isfet, who symbolized chaos, lies, and injustice. Greco-Roman antiquity of virtue (Ἀρετή) in Celsus Library in Ephesus, Anatolia Platonic virtue The four classic cardinal virtues are: • Prudence (, ; ; also Wisdom, , ), the ability to discern the appropriate course of action to be taken in a given situation at the appropriate time. • Fortitude (, ; ): also termed courage, forbearance, strength, endurance, and the ability to confront fear, uncertainty, and intimidation. • Temperance (, ; ): also known as restraint, the practice of self-control, abstention, discretion, and moderation tempering the appetition. Plato considered , which may also be translated as sound-mindedness, to be the most important virtue. • Justice (, ; ): also considered as fairness; the Greek word also having the meaning of righteousness. This enumeration is traced to Greek philosophy and was listed by Plato who also added piety (, ) and replaced prudence with wisdom. Some scholars consider either of the above four virtue combinations as mutually reducible and therefore not cardinal. It is unclear whether Plato subscribed to a unified view of virtues. In Protagoras and Meno he states that the separate virtues cannot exist independently and offers as evidence the contradictions of acting with wisdom, yet in an unjust way; or acting with bravery (fortitude), yet without wisdom. The narrative in the Meno commences with the eponymous character asking about virtue, but when Socrates asks him "What is virtue?", he replies with a list of virtues displayed in different ways. Aristotelian virtue In his Nicomachean Ethics, Aristotle defined a virtue as a point between a deficiency and an excess of a trait. The point of greatest virtue lies not in the exact middle, but at a golden mean sometimes closer to one extreme than the other. This golden mean obtains at a desirable middle between excess and deficiency. For Aristotle, the desirableness of the trait at the golden mean—that which makes it a virtue—consists in its disposition to be "chosen under the proper guidance of reason". That is, in its disposition to foster human flourishing, a state defined with respect to human nature conceived teleologically, or as an end to be realized instead of a descriptive fact to be understood. However, the virtuous action is not simply the "mean" (mathematically speaking) between two opposite extremes. As Aristotle says in the Nicomachean Ethics: "at the right times, and on the right occasions, and towards the right persons, and with the right object, and in the right fashion, is the mean course and the best course, and these are characteristics of virtue." both public and private, were: Ancient India ) While religious scriptures generally consider or (the Tamil term for virtue) as a divine virtue, Valluvar describes it as a way of life rather than any spiritual observance, a way of harmonious living that leads to universal happiness. For this reason, Valluvar keeps as the cornerstone throughout the writing of the Kural literature. Valluvar considered justice as a facet or product of . ==Religious traditions==

Abrahamic religions Bahá'í Faith The Baháʼí teachings speak of a "Greater Covenant", being universal and endless, and a "Lesser Covenant" specific to each religion. Baháʼís view Baháʼu'lláh's revelation as a binding lesser covenant for his followers. In the Baháʼí writings being firm in the covenant is considered a virtue. Christianity In Christianity, the three theological virtues are faith, hope, and love, a list which comes from ( (faith), (hope), (love), ). The same chapter describes love as the greatest of the three, and further defines love as "patient... kind... not envious, or boastful, or arrogant, or rude" (the Christian virtue of love is sometimes called charity and at other times a Greek word is used to contrast the love of God and the love of humankind from other types of love such as friendship or physical affection). Christian scholars frequently add the four classic cardinal virtues (prudence, justice, temperance, and courage) to the theological virtues to give the seven heavenly virtues; for example, these seven are the ones described in the Catechism of the Catholic Church, sections 1803–1829. In Christian tradition courage or fortitude is a gift of the Holy Spirit. In , Aurelius Prudentius Clemens listed seven "heavenly virtues" in his book Psychomachia (Battle of Souls) which is an allegorical story of conflict between vices and virtues. Among the virtues were (faith), (chastity), (endurance), (humility), (hope), (sobriety), (reason), (devotion), (peace), (harmony), and (wisdom). The medieval and renaissance periods saw a number of models of sin, listing the seven deadly sins and the seven capital virtues opposed to each. Islam In Islam, the Quran is believed to be the literal word of God, and the definitive description of virtue, and Muhammad is considered an ideal example of virtue in human form. The foundation of Islamic understanding of virtue was the understanding and interpretation of the Quran and the practices of Muhammad. Virtue is seen in the context of active submission to God performed by the community in unison. Believers are to "enjoin that which is virtuous and forbid that which is vicious" () in all spheres of life (Quran 3:110). Muslims teach that mankind has been granted the faculty to discern God's will and to abide by it. Later Muslim scholars expanded the religious ethics of the scriptures in detail. In the Hadith (Islamic traditions), it is reported by An-Nawwas bin Sam'an: Wabisah bin Ma'bad reported: Virtue, as seen in opposition to sin, is termed (spiritual merit or reward) but there are other Islamic terms to describe virtue such as ("bounty"), ("piety"), and ("righteousness"). According to Muslim beliefs, God will forgive individual sins but the bad treatment of people and injustice toward others can only be pardoned by the victims and not by God. Judaism Loving God and obeying his laws, in particular the Ten Commandments, are central to Jewish conceptions of virtue. Wisdom is personified in the first eight chapters of the Book of Proverbs and is not only the source of virtue but is depicted as the first and best creation of God (). A classic articulation of the Golden Rule came from the first century Rabbi Hillel the Elder. Renowned in the Jewish tradition, he is associated with the development of the Mishnah and the Talmud and, as such, is one of the most important figures in Jewish history. Asked for a summary of the Jewish religion in the most concise terms, Hillel replied (reputedly while standing on one leg): "That which is hateful to you, do not do to your fellow. That is the whole Torah. The rest is commentary; go and learn." Eastern religions Buddhism Buddhist practice as outlined in the Noble Eightfold Path can be regarded as a progressive list of virtues. • Right View – realizing the Four Noble Truths (, ). • Right Mindfulness – mental ability to see things for what they are with clear consciousness (, ). • Right Concentration – wholesome one-pointedness of mind (, ). Buddhism's four ("Divine States") can be more properly regarded as virtues in the European sense. They are: • /: loving-kindness towards all; the hope that a person will be well; loving kindness is the wish that all sentient beings, without any exception, be happy. • : compassion; the hope that a person's sufferings will diminish; compassion is the wish for all sentient beings to be free from suffering. There are also the ("perfections"), which are the culmination of having acquired certain virtues. In Theravada Buddhism's canonical Buddhavaṃsa there are Ten Perfections (). In Mahayana Buddhism, the Lotus Sutra (Saddharmapundarika), there are Six Perfections; while in the Ten Stages (Dasabhumika) Sutra, four more are listed. Daoism "Virtue", translated from Chinese (), is also an important concept in Chinese philosophy, particularly Daoism. De () originally meant normative "virtue" in the sense of "personal character; inner strength; integrity", but semantically changed to moral "virtue; kindness; morality". Note the semantic parallel for English virtue, with an archaic meaning of "inner potency; divine power" (as in "by virtue of") and a modern one of "moral excellence; goodness". In early periods of Confucianism, moral manifestations of "virtue" include ("humanity"), xiao ("filial piety"), and ("proper behavior, performance of rituals"). The notion of —according to Simon Leys—means "humanity" and "goodness". originally had the archaic meaning in the Confucian Book of Poems of "virility", but progressively took on shades of ethical meaning. Some scholars consider the virtues identified in early Confucianism as non-theistic philosophy. The Daoist concept of , compared to Confucianism, is more subtle, pertaining to the "virtue" or ability that an individual realizes by following the ("the Way"). One important normative value in much of Chinese thinking is that one's social status should result from the amount of virtue that one demonstrates, rather than from one's birth. In the Analects, Confucius explains as follows: "He who exercises government by means of his virtue may be compared to the north polar star, which keeps its place and all the stars turn towards it." In later periods, particularly from the Tang dynasty period, Confucianism absorbed and melded its own concepts of virtues with those from Daoism and Buddhism. and an evolving concept in ancient scriptures of Hinduism. The essence, need and value of virtue is explained in Hindu philosophy as something that cannot be imposed, but something that is realized and voluntarily lived up to by each individual. For example, Apastamba explained it thus: "virtue and vice do not go about saying – here we are!; neither the Gods, Gandharvas, nor ancestors can convince us – this is right, this is wrong; virtue is an elusive concept, it demands careful and sustained reflection by every man and woman before it can become part of one's life." Virtues lead to (, holy living) in Hindu literature; while vices lead to (, sin). Sometimes, the word is used interchangeably with virtue. The virtues that constitute a dharmic life—that is a moral, ethical, virtuous life—evolved in vedas and upanishads. Over time, new virtues were conceptualized and added by ancient Hindu scholars: some replaced, others merged. For example, Manusamhita initially listed ten virtues necessary for a human being to live a dharmic life: (courage), (patience and forgiveness), (temperance), (Non-covetousness/Non-stealing), (inner purity), (control of senses), (reflective prudence), (wisdom), (truthfulness), and (freedom from anger). In later verses, this list was reduced to five virtues by the same scholar, by merging and creating a broader concept. The shorter list of virtues became: (Non-violence), (self restraint), (Non-covetousness/Non-stealing), (inner purity), and (truthfulness). The Bhagavad Gita—considered one of the epitomes of historic Hindu discussion of virtues and an allegorical debate on what is right and what is wrong—argues some virtues are not necessarily always absolute, but sometimes relational. For example, it explains that a virtue such as must be re-examined when one is faced with war or violence from the aggressiveness, immaturity, or ignorance of others. Jainism , the torch bearer of ahimsa In Jainism, attainment of kaivalya is possible only if the seeker possesses certain virtues. All Jains are supposed to take up the five vows of (non violence), (truthfulness), (non stealing), (non attachment), and (celibacy) before becoming a monk. These vows are laid down by the . Other virtues which are supposed to be followed by both monks as well as laypersons include forgiveness, humility, self-restraint, and straightforwardness. These vows assist the seeker to escape from the karmic bondages thereby escaping the cycle of birth and death to attain liberation. Sikhism Sikh ethics emphasize the congruence between spiritual development and everyday moral conduct. Its founder Guru Nanak summarized this perspective:Truth is the highest virtue, but higher still is truthful living.The Five Virtues of Sikhism are (truth), (compassion), (contentment), (humility), and (love). ==Modern philosophers' views==

René Descartes For the Rationalist philosopher René Descartes, virtue consists in the correct reasoning that should guide our actions. Men should seek the sovereign good that Descartes, following Zeno, identifies with virtue, as this produces a blessedness or pleasure. For Epicurus the sovereign good was pleasure, and Descartes says that in fact this is not in contradiction with Zeno's teaching, because virtue produces a spiritual pleasure, that is better than bodily pleasure. Regarding Aristotle's opinion that happiness depends on the goods of fortune, Descartes does not deny that these goods contribute to happiness, but remarks that they are in great proportion outside one's own control, whereas one's mind is under one's complete control. Friedrich Nietzsche For Friedrich Nietzsche, the virtues of the strong are seen as vices by the weak and slavish, thus Nietzsche's virtue ethics is based on his distinction between master morality and slave morality. Nietzsche promotes the virtues of those he calls "higher men", people like Goethe and Beethoven. The virtues he praises in them are their creative powers ("the men of great creativity, the really great men according to my understanding"). According to Nietzsche these higher types are solitary, pursue a "unifying project", revere themselves and are healthy and life-affirming. Because mixing with the herd makes one base, the higher type "strives instinctively for a citadel and a secrecy where he is saved from the crowd, the many, the great majority…". The "Higher type" also "instinctively seeks heavy responsibilities" in the form of an "organizing idea" for their life, which drives them to artistic and creative work and gives them psychological health and strength. He had a checklist in a notebook to measure each day how he lived up to his virtues. They became known through Benjamin Franklin's autobiography. • Temperance: Eat not to Dullness. Drink not to Elevation. • Silence: Speak not but what may benefit others or yourself. Avoid trifling Conversation. • Order: Let all your Things have their Places. Let each Part of your Business have its Time. • Resolution: Resolve to perform what you ought. Perform without fail what you resolve. • Frugality: Make no Expense but to do good to others or yourself; i.e. Waste nothing. • Industry: Lose no Time. Be always employed in something useful. Cut off all unnecessary Actions. • Sincerity: Use no hurtful Deceit. Think innocently and justly; and, if you speak, speak accordingly. • Justice: Wrong none, by doing Injuries or omitting the Benefits that are your Duty. • Moderation: Avoid Extremes. Forbear resenting Injuries so much as you think they deserve. • Cleanliness: Tolerate no Uncleanness in Body, Clothes or Habitation. • Tranquility: Be not disturbed at Trifles, or at Accidents common or unavoidable. • Chastity: Rarely use Venery but for Health or Offspring; Never to Dullness, Weakness, or the Injury of your own or another's Peace or Reputation. • Humility: Imitate Jesus and Socrates. ==Contemporary views==

Virtues as emotions Marc Jackson in his book Emotion and Psyche identifies the virtues as what he calls the good emotions: "The first group consisting of love, kindness, joy, faith, awe and pity is good." These virtues differ from older accounts of the virtues because they are not character traits expressed by action, but emotions that are to be felt and developed by feeling not acting. Immanuel Kant, in his Observations on the Feeling of the Beautiful and Sublime, predicts and replies to Marc Johnson's view of emotions as virtues. To be goodhearted, benevolent, and sympathetic is not true virtue, for one acts merely episodically, motivated by appeasing those naturally limited feelings, such as in the presence, for example, of a needy person in the street: in such a case, we do not act for a universal motive but simply as a response to end a particular, individual, personal distress arisen in us by our own sentiments. In modern psychology Christopher Peterson and Martin Seligman, two leading researchers in positive psychology, recognizing the deficiency inherent in psychology's tendency to focus on dysfunction rather than on what makes a healthy and stable personality, set out to develop a list of "Character Strengths and Virtues". After three years of study, 24 traits (classified into six broad areas of virtue) were identified, having "a surprising amount of similarity across cultures and strongly indicat[ing] a historical and cross-cultural convergence". These six categories of virtue are courage, justice, humanity, temperance, transcendence, and wisdom. Some psychologists suggest that these virtues are adequately grouped into fewer categories; for example, the same 24 traits have been grouped into simply: Cognitive Strengths, Temperance Strengths, and Social Strengths. ==Vice as opposite==

The opposite of a virtue is a vice. Vice is a habitual, repeated practice of wrongdoing. One way of organizing the vices is as the corruption of the virtues. As Aristotle noted, however, the virtues can have several opposites. Virtues can be considered the mean between two extremes, as the Latin maxim dictates —in the centre lies virtue. For instance, both cowardice and rashness are opposites of courage; contrary to prudence are both over-caution and insufficient caution; the opposites of pride (a virtue) are undue humility and excessive vanity. A more "modern" virtue, tolerance, can be considered the mean between the two extremes of narrow-mindedness on the one hand and over-acceptance on the other. Vices can therefore be identified as the opposites of virtues—but with the caveat that each virtue could have many different opposites, all distinct from each other. ==See also==