A Quote by Aristotle

All are agreed that the various moral qualities are in a sense bestowed by nature: we are just, and capable of temperance, and brave, and possessed of the other virtues from the moment of our birth. But nevertheless we expect to find that true goodness is something different, and that the virtues in the true sense come to belong to us in another way. For even children and wild animals possess the natural dispositions, yet without Intelligence these may manifestly be harmful.
Our virtues are voluntary (and in fact we are in a sense ourselves partly the cause of our moral dispositions, and it is our having a certain character that makes us set up an end of a certain kind), it follows that our vices are voluntary also; they are voluntary in the same manner as our virtues.
If a man of good natural disposition acquires Intelligence [as a whole], then he excels in conduct, and the disposition which previously only resembled Virtue, will now be Virtue in the true sense. Hence just as with the faculty of forming opinions [the calculative faculty] there are two qualities, Cleverness and Prudence, so also in the moral part of the soul there are two qualities, natural virtue and true Virtue; and true Virtue cannot exist without Prudence.
Although it may be true that the notion of teaching virtues such as honesty or integrity arouses little controversy, it is also true that vague consensus on the goodness of these virtues conceals a great deal of actual disagreement over their definitions.
Loyalty saves us from the self-advantaging compromising of important relations - such as friendship, marital and professional commitments, group memberships, and so on. But as the Aristotelians would put it, its expression requires phronesis - wisdom not to allow it to compromise other important virtues ,there is something to the ancient doctrine of the unity of the virtues. I believe that is true of all virtues, but especially of the executive virtues - such as industriousness, sincerity, conscientiousness, and courage - which may become detached from substantive goods.
All good virtues and goodness itself will gradually find their true home in the heart in which love dwells, and all other qualities will wither and die
Moral virtues and intellectual virtues are very different from each other, and moral virtue has to do with motivation, not cognition. Moral virtue requires a human level of intelligence, but it doesn't require that one be an intelligent human.
The defects of human nature afford us opportunities of exercising our philosophy, the best employment of our virtues. If all men were righteous, all hearts true and frank and loyal, what use would our virtues be?
Our virtues themselves are not free and floating qualities over which we retain a permanent control and power of disposal; they come to be so closely linked in our minds with the actions in conjunction with which we have made it our duty to exercise them that if we come to engage in an activity of a different kind, it catches us off guard and without the slightest awareness that it might involve the application of those same virtues.
The eulogy virtues are the ones that are talked about at your funeral - whether you were kind, brave, honest or faithful. Were you capable of deep love? I want to foster eulogy virtues when I'm in a yoga class or meditation session or any spiritual gathering. Especially if I'm lying in corpse pose. It just makes sense.
Strength, Courage, Mastery, and Honor are the alpha virtues of men all over the world. They are the fundamental virtues of men because without them, no 'higher' virtues can be entertained. You need to be alive to philosophize. You can add to these virtues and you can create rules and moral codes to govern them, but if you remove them from the equation altogether you aren't just leaving behind the virtues that are specific to men, you are abandoning the virtues that make civilization possible.
If men of wisdom and knowledge, of moderation and temperance, of patience, fortitude and perseverance, of sobriety and true republican simplicity of manners, of zeal for the honour of the Supreme Being and the welfare of the commonwealth; if men possessed of these other excellent qualities are chosen to fill the seats of government, we may expect that our affairs will rest on a solid and permanent foundation.
Contrary to popular opinion, Christians are not nice polite people who never get angry with one another. Those are not the virtues of God's people. Our virtues are truth-telling, kindness, forgiveness and yes, even anger-as long as it is the anger that is part of true love-through which we move closer to one another and to the God who has shown us how it is done.
There was about all the Romans a heroic tone peculiar to ancient life. Their virtues were great and noble, and these virtues madethem great and noble. They possessed a natural majesty that was not put on and taken off at pleasure, as was that of certain eastern monarchs when they put on or took off their garments of Tyrian dye. It is hoped that this is not wholly lost from the world, although the sense of earthly vanity inculcated by Christianity may have swallowed it up in humility.
Honesty is the foundation of a sound character and the keystone of all other virtues. It is the cement without which all other redeeming features are fractured and without anchor. A dishonest person may be kind, witty, and very capable, but the strength of character simply isn't there. Honesty does not come by degrees. A person is either all honest or he is dishonest. You can be true or you can be false, but you can't be both at the same time.
Manners or etiquette ('accessibility, affability, politeness, refinement, propriety, courtesy, and ingratiating and captivating behavior') call for no large measure of moral determination and cannot, therefore, be reckoned as virtues. Even though manners are no virtues, they are a means of developing virtue.... The more we refine the crude elements in our nature, the more we improve our humanity and the more capable it grows of feeling the driving force of virtuous principles.
We may daily discover crowds acquire sufficient wealth to buy gentility, but very few that possess the virtues which ennoble human nature, and (in the best sense of the word) constitute a gentleman.
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