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Virtues lead to punya (पुण्य, [31] holy living) in Hindu literature; while vices lead to pap (पाप, sin). Sometimes, the word punya is used interchangeably with virtue. [32] The virtues that constitute a dharmic life – that is a moral, ethical, virtuous life – evolved in vedas and upanishads. Over time, new virtues were ...
The cardinal virtues are four virtues of mind and character in classical philosophy. They are prudence, justice, fortitude, and temperance. They form a virtue theory of ethics. The term cardinal comes from the Latin cardo (hinge); [1] these four virtues are called "cardinal" because all other virtues fall under them and hinge upon them. [2]
The seven capital virtues or seven lively virtues (also known as the contrary or remedial virtues) [8] are those thought to stand in opposition to the seven capital vices (or deadly sins). Prudentius , writing in the 5th century, was the first author to allegorically represent Christian morality as a struggle between seven sins and seven virtues.
The distinction lies both in their source and end. The moral virtue of temperance recognizes food as a good that sustains life, but guards against the sin of gluttony. The infused virtue of temperance disposes the individual to practice fasting and abstinence. The infused moral virtues are connected to the theological virtue of Charity. [16] [14]
Virtus (Classical Latin: [ˈwɪrtuːs̠]) was a specific virtue in ancient Rome that carried connotations of valor, masculinity, excellence, courage, character, and worth, perceived as masculine strengths. It was thus a frequently stated virtue of Roman emperors, and was personified as the deity Virtus.
The Six-Fold Goal is yet another list of virtues, given as "Right, Wisdom, Might, Harvest, Frith and Love" by Stephen Flowers (a.k.a. Edred Thorsson) in 1989. [ 8 ] The Aesirian Code of Nine is also used by some practitioners of Heathenism , consisting of "honor, knowledge, protect, flourish, change, fairness, conflict, balance and control."
Paul Prather: David French got me thinking about how far the practice of contemporary Christianity often veers from the teachings of Jesus in the New Testament.
Part of training in practical virtue ethics is to come to see the coincidence of one's enlightened self-interest and the practice of the virtues, so that one is virtuous willingly, gladly, and enthusiastically because one knows that being virtuous is the best thing one can do with oneself. [7]: I