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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.
Diogenes Searching for an Honest Man, attributed to J. H. W. Tischbein (c. 1780). Honesty or truthfulness is a facet of moral character that connotes positive and virtuous attributes such as integrity, truthfulness, straightforwardness (including straightforwardness of conduct: earnestness), along with the absence of lying, cheating, theft, etc. Honesty also involves being trustworthy, loyal ...
As with other theological virtues, charity is divinely infused into the soul; it resides in the will. [7] According to Aquinas, charity is an absolute requirement for happiness, which he holds as man's last goal. Charity has two parts: love of God and love of man, which includes both love of one's neighbor and one's self. [7]
The best friendships enhance our lives, make us feel supported and loved and boost our overall happiness. Some studies even indicate that friendships are as essential to our health, well-being and ...
Aristotle identifies 12 virtues that demonstrate a person is performing their human function well. [7] He distinguished virtues pertaining to emotion and desire from those relating to the mind. [7]: II The first he calls moral virtues, and the second intellectual virtues (though both are "moral" in the modern sense of the word).
Personal virtues are characteristics valued as promoting collective and individual greatness. In other words, it is a behavior that shows high moral standards. In other words, it is a behavior that shows high moral standards.
It is classically considered to be a virtue, and in particular one of the four cardinal virtues (which are, with the three theological virtues, part of the seven virtues). Prudentia is an allegorical female personification of the virtue, whose attributes are a mirror and snake, and who is frequently depicted as a pair with Justitia , the Roman ...
[7] Montaigne differs from Marcus in that Montaigne believes temperance enhances pleasure, rather than opposing the love of it: "Intemperance is the pest of pleasure; and temperance is not its scourge, but rather its seasoning." [7] Like Aquinas, Montaigne sees no contradiction between temperance and pleasure in the right moral context. Rather ...