The four cardinal virtues—prudence, justice, fortitude, and temperance—are central to the formation of the human person in moral philosophy. Here’s how they each contribute to character development:
- Prudence: Often considered the “mother” of all virtues, prudence involves practical wisdom. It’s the ability to judge between actions with regard to appropriate actions at a given time. Prudent individuals are able to discern the right course of action and make decisions that reflect moral clarity and consideration for the common good.
- Justice: This virtue is about fairness and giving each their due. It’s the constant and firm will to give rights to others, whether those rights are natural or legal. Justice shapes individuals to respect others’ rights and to live in harmony with others within a community.
- Fortitude: Also known as courage, fortitude enables individuals to confront fear and uncertainty, and to endure pain or adversity with resolve. It’s the virtue that allows one to stand firm in the face of moral challenges and to act rightly even when it’s difficult.
- Temperance: Temperance is the virtue that moderates attraction to pleasures and provides balance in the use of created goods. It ensures mastery over instincts and keeps desires within the limits of what is honourable. By practicing temperance, individuals learn self-control and restraint.
Together, these virtues form a framework for ethical behaviour and character formation. They influence the human person by guiding actions, shaping decisions, and fostering a moral identity aligned with the good and the just. The practice of these virtues leads to a well-rounded character and a life aimed at the greater good, contributing to personal and societal well-being.The exercise of the moral virtues pertains to the integrity of Christian perfection because these virtues remove impediments which would make the exercise of charity itself either absolutely impossible or at least more difficult. Moreover, the moral virtues make possible the submission of charity of all human acts not elicited by the theological virtues, and they allow of such acts being directed by charity to the ultimate end. In fact one’s acts, and one’s whole life, can be better informed by charity, and tend more effectively toward the end, the more perfectly they are accomplished according to the norms of the moral virtues,. (de Guibert)The difference between a good person and a faith person. The good person is endeavouring to lead a good life, to develop a mature character. The faith person, performing the same acts, is endeavouring to live a life of union with Jesus. It is the motivation that makes the difference. “Whatever you eat, whatever you drink, whatever you do at all, do it for the glory of God.” (1 Cor: 10:31)
- Temperance moderates the attraction towards sense-pleasure and keeps them within appropriate limits. Moderation of sense pleasure, especially preservation by food and drink, and preservation of the society. Habitual moderation in the indulgence of the appetites and passions. Self control.
- Temperance keeps us focused on the supernatural end of the person, and how sense pleasure is to be seen in terms of that end. “A state of temperance, sobriety and justice without devotion is a cold, lifeless, insipid condition of virtue, and is rather to be styled philosophy than religion.” (Joseph Addison)
- Temper: To regulate by moderating. To mingle in due proportion; compound, blend. To bring to the desired consistency, texture, degree of toughness.
- St Thomas “… brought out more clearly that it is not just repressive of the desire for pleasure, but rather a tempering in the original sense of mingling in due proportion, as in making of steel or man’s physical constitution.” Temperance enters into the texture of all virtue.
- Abstinence: temperance and moderation in food and drink. Tyburn novices. “in training”
- Chastity checks inordinate sexuality. Difficulties: sexuality and power, lack of respect, self gratification / centredness.
- Chastity. “ Chastity without charity lies chained in hell; It is but an unlighted lamp; Many chaplains are chaste, but where is their charity? There are no harder, hungrier men than men of the church” (William Langland)
- Humility: “Humility comes from the constant sense of our own creatureliness” (Richard Chevenix Trench) “ Christian humility is based on the sight of self, the vision of Christ and the realization of God.” (William Barclay) Guardian of chastity. Gives distrust of self and confidence in God. Link between sexuality and pride. Augustine and chastity. Alypius, Augustine’s friend.
- Mortification: subjection of the passions by and appetites by penance and abstinence. Lenten practices. Athletic training. “Man’s highest life does not consist in self-expression, but in self-sacrifice” (R.H./Benson)
- St John of the Cross. The dark night of the senses.
“Strive always to prefer, not that which is easiest, but that which is most difficult;
Not that which is most delectable, but that which is most unpleasing;
Not that which gives most pleasure, but rather that which gives least;
Not that which is restful, but that which is wearisome;
Not that which is consolation but rather that which is disconsolateness;
Not that which is greatest, but that which is least;
Not that which is loftiest and most precious, but that which is lowest and most despised;
Not that which is a desire for anything, but that which is a desire for nothing;
Strive to go about seeking not the best of temporal things, but the worst;
Strive thus to desire to enter into complete detachment and emptiness and poverty, with respect to everything that is in the world, for Christ’s sake. “