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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.
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.
A virtue is a habit or quality that allows the bearer to succeed at his, her, or its purpose. The virtue of a knife, for example, is sharpness; among the virtues of a racehorse is speed. Thus, to identify the virtues for human beings, one must have an account of what is the human purpose.
The Four Cardinal Principles and Eight Virtues are a set of Legalist (and later Confucian) foundational principles of morality. The Four Cardinal Principles are propriety ( 禮 ), righteousness ( 義 ), integrity ( 廉 ), and shame ( 恥 ).
The theological virtues are so named because their object is the divine being (theos). Faith is the infused virtue, by which the intellect, by a movement of the will, assents to the supernatural truths of Revelation, not on the motive of intrinsic evidence, but on the sole ground of the infallible authority of God revealing. [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.
E.g. ms. Arsenal 1037 (14th century) has a tree of virtue on fol. 4v and a tree of vices on fol. 5r as part of a collection of diagrams on a variety of topics. [2] In this example, the trees are also further subdivided into a ternary structure, as follows: humilitas radix virtutum. I. prudentia (seven sub-virtues) II. fortitudo (seven sub-virtues)