08 Dec What Is a Virtue Simple Definition
And it would indeed be difficult if the ideas of such a distant prince of virtue and vice were offered as the standard for all mankind. Seneca, the Roman Stoic, said that perfect wisdom is indistinguishable from perfect virtue. Therefore, a prudent person would act in the same way as a virtuous person weighing all the consequences. [ref. needed] The same reasoning was expressed by Plato in Protagoras when he wrote that people act only in a way that they believe will bring them the maximum good. It is the lack of wisdom that leads to making a wrong choice instead of a wise one. In this way, wisdom is the central part of virtue. Plato realized that virtue, because it was synonymous with wisdom, could be taught, a possibility he had previously ruled out. He then added “correct belief” as an alternative to knowledge, suggesting that knowledge is simply a correct belief that has been reflected and “related.” While religious scriptures generally consider the Dharma or Aṟam (the Tamil term for virtue) to be a divine virtue, Valluvar describes it as a way of life rather than a spiritual follow-up, a harmonious way of life that leads to universal happiness.  For this reason, Valluvar considers aṟam to be the cornerstone of the writing of Kural literature.  Valluvar saw justice as a facet or product of Aram.  While many before his time believed that justice cannot be defined and that it is a divine mystery, Valluvar positively suggested that a divine origin is not necessary to define the concept of justice.
 In the words of V. R. Nedunchezhiyan dwells in justice according to Valluvar “in the minds of those who know the norm of good and evil; So the deception also lies in the minds that produce the fraud.  For the rationalist philosopher René Descartes, virtue consists in the correct reasoning that must guide our actions. People should seek the sovereign good, which Descartes identifies with virtue according to Zeno, because it produces bliss or firm joy. For Epicurus, the sovereign good was pleasure, and Descartes says that this is indeed not contrary to Zeno`s teaching, for virtue produces spiritual pleasure that is better than physical pleasure. Regarding Aristotle`s view that happiness depends on the goods of happiness, Descartes does not deny that these goods contribute to happiness, but notes that they are to a large extent beyond our control, while the mind is under complete control.  In the early periods of Confucianism, moral manifestations of “virtue” included ren (“humanity”), xiao (“filial piety”), and li (“righteous behavior, performance of rituals”). The term ren means – according to Simon Leys – “humanity” and “kindness”. Ren originally had the archaic meaning in the Confucian book of poems of “masculinity,” but gradually took on nuances of ethical significance.
 Some scholars consider the virtues identified in early Confucianism to be a non-theistic philosophy.  Because we are readers, I believe today also writers, but this was not always the case. In Islam, the Qur`an is considered the literal Word of God and the definitive description of virtue, while Muhammad is considered the ideal example of virtue in human form. The basis of the Islamic understanding of virtue was the understanding and interpretation of the Qur`an and the practices of Muhammad. Its meaning has always been in the context of active submission to God, carried out in harmony by the community. The driving force is the idea that believers in all spheres of life should “order and forbid virtue that is evil” (al-amr bi-l-maʿrūf wa-n-nahy ʿani-l-munkar) (Quran 3:110).  Another key factor is the belief that mankind has been given the ability to know God`s will and follow Him. This capacity includes, above all, reflection on the meaning of existence. Therefore, it is believed that regardless of their environment, people have a moral responsibility to submit to God`s will. Muhammad`s preaching led to a “radical change in moral values based on the sanctions of the new and present religion and the fear of God and the Last Judgment.” Later, Muslim scholars developed the religious ethics of Scripture down to the smallest detail.
 The Bhagavad Gita—considered one of the examples of the historical Hindu discussion of virtues and an allegorical debate of what is right and wrong—argues that some virtues are not necessarily always absolute, but sometimes relational; For example, he explains that a virtue such as ahimsa must be tested in the face of war or violence by aggressiveness, immaturity or ignorance of others.    Truth is the highest virtue, but true life is even higher. Most Roman concepts of virtue were also personified as a numinous deity. The most important Roman virtues, both public and private, were: In the 8th century, Charlemagne published a list of chivalrous virtues on the occasion of his coronation as Holy Roman Emperor: virtue (Latin: virtus) is moral excellence. A virtue is a quality or quality that is considered morally good and therefore valued as the basis of the principle and good moral being. In other words, it is behavior that shows high moral standards: doing the right thing and avoiding what is wrong. The opposite of virtue is vice. Other examples of this term are the concept of merit in the Asian and De (德 Chinese) traditions. The four Brahmavihara (“divine states”) of Buddhism can be considered virtues in the European sense.   The opposite of a virtue is a vice. Vice is a habitual and repeated practice of misconduct.
One way to organize vices is the corruption of virtues. For these self-righteous, thin-skinned people, there are apparently limits to the liberal virtue of tolerance. He calmly offered his vision of an ideology that combines libertarian values with socially conservative virtue. Loving God and obeying His laws, especially the Ten Commandments, are at the heart of Jewish notions of virtue. Wisdom is personified in the first eight chapters of Proverbs and is not only the source of virtue, but is also presented as God`s first and best creation (Proverbs 8:12-31). The virtues that make up a dharmic life—that is, a moral, ethical, and virtuous life—develop in the Vedas and Upanishads. Over time, new virtues were conceived and added by ancient Hindu scholars, some replaced, others merged. For example, Manusamhita first listed ten virtues that a person needs to live a dharmic life: Dhriti (courage), Kshama (patience and forgiveness), Dama (moderation), Asteya (non-greed/non-theft), Saucha (inner purity), Indriyani-graha (control of the senses), dhi (reflective wisdom), vidya (wisdom), satyam (truthfulness), akrodha (release from anger).  In the following verses, this list was reduced to five virtues by the same scholar by putting it together and creating a broader concept. The shorter list of virtues became: Ahimsa (non-violence), Dama (self-control), Asteya (non-greed/non-theft), Saucha (inner purity), Satyam (truthfulness).   Immanuel Kant, in his observations on the feeling of the beautiful and the sublime, expresses true virtue differently from what is commonly known about this moral trait.
Being benevolent, benevolent and sympathetic is not considered by Kant to be a true virtue. The only aspect that makes a person truly virtuous is to behave in accordance with moral principles. Kant gives one more example of clarification; Suppose you meet a person in need on the street; If your sympathy leads you to help that person, your answer does not illustrate your virtue. In this example, since you cannot afford to help all those in need, you have behaved unjustly, and this is outside the realm of principles and true virtue. Kant applies the Four Dispositions approach to distinguish truly virtuous people. According to Kant, among all people with different dispositions, a person with a melancholy attitude is the most virtuous, whose thoughts, words and deeds are principles. In Taoist traditions, emotions were used as an excessive or deficient branch of their root virtue through the study of wuxing (five elements). It has been said: good deeds lead to the virtues of intention, just as virtuous intentions lead to right actions. However, as Aristotle noted, virtues can have several opposites. Virtues can be seen as a means between two extremes, as prescribed by the Latin maxim in medio stat virtus – at the center is virtue. For example, cowardice and recklessness are the opposite of courage; Unlike caution, there is both excessive caution and insufficient caution; The opposites of pride (a virtue) are excessive humility and excessive vanity.
A more “modern” virtue, tolerance, can be seen as a means between the two extremes of narrow-mindedness on the one hand and overacceptance on the other. Vices can therefore be identified as the opposite of virtues – but with the caveat that each virtue can have many different opposites, all different from each other. In Christianity, the three theological virtues are faith, hope, and love, a list from 1 Corinthians 13:13 (νυνὶ δὲ μένει πίστις pistis (faith), ἐλπίς elpis (hope), ἀγάπη agape (love), τὰ τρία ταῦτα· μείζων δὲ τούτων ἡ ἀγάπη). The same chapter describes love as the greatest of the three, further defining love as “patient, kind, unenvious, boastful, arrogant, or rude.” (The Christian virtue of love is sometimes called charity, and at other times a Greek word agape is used to contrast the love of God and the love of humanity with other types of love, such as friendship or physical affection.) In his work Nicomachean Ethics, Aristotle defines a virtue as a point between a lack and an excess of a characteristic.  The point of the greatest virtue is not in the exact milieu, but in a happy medium, sometimes closer to one extreme than the other.