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Construed narrowly, eutrapelia is associated with an emotion in the same manner modesty and righteousness are associated with emotion; while it is not tied to any particular emotion when construed in wider terms, and is classified with truthfulness, friendliness, and dignity in the category of mean-dispositions that cannot be called pathetikai ...
For Aristotle, enkrateia is the opposite of akrasia (ἀκρασία from ἀ = without + κράτος = power, control), which is a lack-of control over one's own desires. [4] Another definition is the exercising of moral restraint, albeit feuled by personal opinion. [ 5 ]
So-called virtue responsibilists conceive of intellectual virtues primarily as acquired character traits, such as intellectual conscientiousness and love of knowledge. Virtue reliabilists, by contrast, think of intellectual virtues more in terms of well-functioning mental faculties such as perception, memory, and intuition.
[5] The third virtue is also commonly referred to as "charity", as this is how the influential King James Bible translated the Greek word agape. The traditional understanding of the difference between cardinal and theological virtues is that the latter are not fully accessible to humans in their natural state without assistance from God. [6]
Ancillary terms and conditions; express contractual terms that are purely voluntary, optional, and not necessitated by the contract's subject matter. Also called incidentalia (Roman-Dutch law). One of three types of contractual terms, the others being essentialia negotii 'core terms' and naturalia negotii 'implied terms'. actus iuridicus: legal ...
Virtue, as seen in opposition to sin, is termed thawāb (spiritual merit or reward) but there are other Islamic terms to describe virtue such as faḍl ("bounty"), taqwa ("piety"), and ṣalāḥ ("righteousness"). According to Muslim beliefs, God will forgive individual sins but the bad treatment of people and injustice toward others can only ...
Influential schools of virtue ethics in ancient philosophy were Aristotelianism and Stoicism. According to Aristotle (384–322 BCE), each virtue [e] is a golden mean between two types of vices: excess and deficiency. For example, courage is a virtue that lies between the deficient state of cowardice and the excessive state of recklessness.
Some modern versions of virtue ethics do not define virtues in terms of well being or flourishing, and some go so far as to define virtues as traits that tend to promote some other good that is defined independently of the virtues, thereby subsuming virtue ethics under (or somehow merging it with) consequentialist ethics.