VRLINE KROZ ISTORIJU

Četiri noseće (kardinalne) vrline

Ovakva podela je nastala u drevnoj Grčkoj i navedena je od Platona u delu po istoimenom učitelju
Protagoras ili čak od Sokrata od koga nema pisanih tragova. Zovu se noseće, po korenu reči Latin cardo
-šarka na vratima (one koje nose vrata), jer se na njima njišu vrata moralnog života.

 Uzdržavanje σωφροσύνη (sōphrosynē)

 Prosuđivanje, mudrost: φρόνησις (phronēsis)

 hrabrost: ανδρεία (andreia)

 pravda: δικαιοσύνη (dikaiosynē)

Uzdržavanje u delima, mislima i osećanjima razmatrano je od religijskih mislilaca, od filozofa i

od modernih psihologa u pozitivizmu. Veruje se da nijedna druga vrlina ne može biti održana
kada se pojavi želja, ako ova vrlina nije savladana. Zato se ona smatra osim prvom od četiri
glavne vrline i jednom od 6 snaga karaktera. Dakle cilj je sopstvene impulse (npr. bes, seksualni
nagon i dr.) staviti pod kontrolu razuma.

Prosuđivanje, vežbanje prosuđivanja. Svodi se na odabiranje primerene akcije u datom mestu,

trenutku i situaciji. Često se povezuje sa mudrošću, uvidom i znanjem. U novije doba često se
brka sa oprezom – ali nisu iste.

Hrabrost, volja, sposobnost da se suprotstavi strahu, bolu, riziku, opasnosti, neizvesnosti,

zastrašivanju…može biti fizička i moralna hrabrost. Fizička se ogleda u suprotstavljanju
fizičkom bolu, smrti dok moralna predstavlja sposobnost da se deluje pavedno bez obzira na
sramotu, skandal ili obeshrabrivanje.

Pravda znači da svaki za svoj rad ima dobivati onoliko koliko taj rad vredi, i da ima raditi ono
za što je najsposobniji. Prema tome, pravedan je onaj čovek koji stoji baš na pravom mestu, i vrši
ono što najbolje može da vrši, i punom i jednakom merom vraća za ono što dobiva. I zato bi
društvo pravednih ljudi bilo najharmoničnija i za rad najsposobnija grupa.

Platon spominje i “Duhovnost, spiritualnost” kao vrlinu. Zapravo Platon je verovao da je sve to
jedno, a da se ovakvo razgrađivanje koristi samo da bi se bolje pojasnila vrlina. On time smatra
da ni jedna od njih ne može postojati bez ostalih kao samostalna i to opisuje u delima Protagoras
i Meno, jer ne možete delovati mudro, ako delujete nepreavedno i kukavički i bez znanja.
Kasnije su adaptirane (vrline) od Svetog Ambrosija Saint Ambrose, Augustina od Hippo Augustine of
Hippo, i Tome Akuinskog Thomas Aquinas (Summa Theologica II(I).61)

Aristotelov odnos prema vrlini

Aristotel definiše vrlinu kao balans između dve njene pojavne krajnosti, ali ne kao aritmetičku
sredinu, već kao zlatnu sredinu koja je ponekad bliža jednoj ili drugoj krajnosti.

Recimo hrabrost je zlatna sredina između kukavičluka i ludosti. Zahteva se zdrav razum i
minimalna inteligencija da se proceni zlatna sredina, navodi. Sticanje vrline je obično teško u
početku, ali postaje lako sa vežbom tokom vremena sve dok ne postane navika.

Rimski odnos prema vrlini

Drevni Rimljani su imali slične ali idejno različite lične vrline od drevnih grka.

Zapravo neke vrline su iščupane iz grčkog filozofskog koncepta i postavljene same za sebe, dok druge
nose isti koren reči ali različito značenje od grčkog.

 Auctoritas — Osećaj za nečiji društveni status izgrađen iskustvom, posvećenošću i upornosti u

radu.
 Comitas — Maniri, ljubaznost, otvorenost i druželjubivost.

 Constantia — Vojna izdržljivost, mentalna i fizička izdržljivost.

 Clementia — Milosrdnost i nežnost.

 Dignitas — Dostojanstvo, osećaj sopstvene vrednosti.

 Disciplina — Vojna zakletva na obrazovanje, trening, samokontrolu…

 Firmitas — Jačina uma, sposobnost da se istraje ka cilju.

 Frugalitas —Štedljivost i jednostavnost u stilu bez da se ostane siromašan.

 Gravitas — Odgovornost za preuzetu obavezu

 Honestas — Poštovanje prema zaslužnima.

 Humanitas — Civilizovanje, učenje.

 Industria — Naporan rad.

 Iustitia — Pravda, moralni osećaj za vrednost.

 Pietas — Osećaj dužnosti za prirodni, politički i religiozni poredak.

 Prudentia — Mudrost
  Salubritas —Zdravlje i higijena.

 Severitas —Samokontrola.

 Veritas —Poštenje.

 Virtus – Posebno značenje samo u starom Rimu nalik izreci ponašaj se kao muško.

Vrline u jevrejskoj religijskoj tradiciji

Rana jevrejska učenja

Osnove religijske etike u jevrejskoj religiji nalaze Hebrejskoj bibliji, a etičke tvrdnje, teme i učenja se prvi
put sreću u Torah ( ָ‫תוּרֹרה‬, "Instrukcije"), koja se sastoji od 5 knjiga Mojsijevih.
Etika je ključ u legalnoj literaturi koju zovu halakhah.
Rabinski tekst koji se tiče etike je ne legalan i zove se Mishnah tractate u Pirkei Avot popularno
prevedeno kao “Etika očeva”. Takva ne legalna literatura zove se aggadah. Etičkih učenja ima i u Talmud-
u.
U rabinskoj literaturi postoji mnogo listi vrlina, pa su tako recimo neke nabrojane kao rečenice, misli,
pouke…a ne kao izdvojene reči-procesi.
Rana rabinska učenja imaju ukrštanja sa grčkim i ranohrišćanskim misliocima.

Srednjovekovna jevrejska učenja

U srednjem veku vide se Jevrejski odgovori na Grčku etiku. Maimonides nudi interpretaciju Aristotelove
etike (Nicomachean Ethics), koja je ušla u raspravu putem islamskih spisa. A Maimonides, podstiču
Thomas Aquinas, dominantnu osobu pri katoličkoj crkvi da napiše Katoličku etiku i tradiciju prirodnih
zakona moralne teologije. Ovde postoji neslaganje naučnika oko ove teme.
Vrline su sistematski analizirane u takozvanoj Mussar literaturi (Musar literature), literaturi koja
metodično ispituje prirodu vrlina i poroka. Mussar pokret je jevrejski etički, obrazovni i kulturni pokret
naročito razvijen u istočnoj Evropi u 19 veku, posebno od ortodoksnih litvanskih Jevreja.

Mussarska literatura u tom periodu obuhvata:

 Chovot ha-Levavot ('Dužnosti srca) od Bahya ibn Paquda.
 Ma'alot ha-Middot od Yehiel ben Yekutiel Anav of Rome.
 Orchot Tzaddikim (Putevi pravednosti) anonimnog autora.
 Kad ha-Kemah od Bahya ben Asher.
Moderna jevrejska etička učenja

U modernom periodu, Jevrejska etika se razvila u puno pravaca tokom razvoja moderne etike a
delom usled pojave denominacija (tri struje ortodoksne, konzervativne i reformističke ) .

Trendovi moderne jevrejske normativne etike uključuju sledeće autore: Moshe Chaim Luzzatto ,
Naphtali Herz Wessely , Menachem Mendel Lefin., Abraham Geiger , Kaufmann Kohler ,
Eugene Borowitz. , Elliot Dorff., Hermann Cohen , Martin Buber , Hans Jonas, Emmanuel
Levinas , David Novak

1. Centralne vrline i principi jevrejske etike

1.1 Glavne teme u biblijskoj etici

Ljubaznost u nevolji, nenasilje, vera, samilost na one koji pate, mir, ljubav, poniznost, učenje,
pravednost…

1.2. Kratak sadržaj klasične rabinske etike

Hillel je formulisao Zlatno ptravilo Jevrejske etike “Ne čini drugome ono što sebi ne želiš.”
(Talmud, tracate Shabbat 31a; Midrash Avot de Rabbi Natan.)

Akiva, u drugom veku kaže “Ono što ne želiš da ti rade ne čini svome susedu, ne povredi ga, ne
govori loše o njemu, ne otkrivaj njegove tajne drugima, neka ti njegova čast i vlasništvo budu
dragi kao sopstveno " (Midrash Avot deRabbi Natan.)

Akiva takođe daje zaposvest “ Voli suseda kao sebe" (Lev. xix.18) da to bude najveća zapovest u
Jevrejskoj doktrini, a Ben Azzai, odogovara na to da je Bog stvorio čoveka po sopstvenom liku,
dakle ako voliš Boga, voliš i čoveka. (Gen. v.1; Sifra, Ḳedoshim, iv; Yer. Ned. ix.41c; Gen. R.
xxiv).

Rabbi Simlai je učio 614 zapovesti je dato Mojsiju; David ih je smanjio na 11 (Psalm 15.); Isaiah
(33:15) na 6; Micah ih je sveo (6:8), na 3: “Delaj pravedno i voli milosrđe i hodaj ponizno pod
Bogom”; Isaiah ih ponovo smanjuje na (56:1), dve: 'Održavaj pravdu i čini dobro’; i Habakkuk
(2:4),na jednu: 'Pravedan čovek živi po onome u šta veruje."

1. 3. Pravda istina i mir

Rabin Simeon ben Gamalielje učio: "Svet leži na tri stvari: pravdi istini i miru" (Avot 1:18).

Laganje, laskanje, lažno zaklinjanje su zabranjeni.

Život ljudskog bića je svetinja. (Ex. 21:1).

Ogovaranje i nedolične insinuacije(nagoveštaji) su zabranjeni. (Lev. 19:17).

Osveta je neetička, poštovanje starijih je obavezno, pravda mora biti izvršena, prava težina i
mera se zahtevaju, bogatstvo ili siromaštvo neće se uzimati u sud. (Lev. 19:15, 18, 32, 36; Ex.
23:3).

Shalom ("Mir"), je glavni principu svetoj knjizi Torah, jer u pouci Proverbs 3:17 Talmud
objašnjava “Čitava Torah je da bi se uspostavili putevi mira.”

1. 4. Ljubav ljubaznost i saosećanje

Simon pravedni je učio: "Svet počiva na tri stvari,na Tori, služenju Bogu i pokazivanju ljubavi i
ljubaznosti. (Pirkei Avot 1:2).

Ljubav, ljubaznost se vezuju u tradiciji staroga Izraela za saosećanje. Nedostatak saosećanja

označava ljude kao surove (Jer. vi. 23).

Ponavljane misli, Zakon dat od proroka su da udovice, deca siročad i stranac trebaju biti štićeni –
daju lekciju iz saosećajnosti.

Prijateljstvo - "Nađi prijatela" (Abot i. 6). "Prijateljstvo ili smrt" (Ta'an. 23a).

1. 5. Samopoštovanje

Osim brige za druge dužnost je brinuti i o svome životu i zdravlju (Berachot 32b).

Hrana opasna po zdravlje mora biti posebno čuvana, nasuprot onoj koja je zabranjena ritualno.

Kaže se da je opasnost od nezdrave hrane mnogo veća nego od kršenja rituala. (Hulin 10a)

Zabranjeno je samokažnjavanje i samoponižavanje. (Taanit 11a, 22b).

Osoba mora pokazati samopoštovanje i prema telu (Hillel: Midrash Leviticus Rabbah 34), i
poštovanje prema odeći. (Talmud Shabbat 113b; Ned. 81a).

2. Oblasti primenjene jevrejske etike

2. 1. Poslovna etika

Talmud zabranjuje prevaru bilo kakve vrste kao iskorišćavanje tuđeg neznanja, bez obzira dali je
osoba Jevrej ili ne.

Svaka prevara, klađenje, kockanje, dizanje cene radi špekulacije – je šteta (B. B. 90b; Sanh.
25b).
Talmud odbacuje sticanje prednosti zajmljenjem novca. Svako kršenje poslovne reči je greh i
doneće Božju kaznu. Svaki akt nepažnje koji ugrozi čoveka ili stvari i nanese štetu je kršenje
Zakona i zaslužuju krivicu.

Ostala literatura Mishneh Torah, 12th c.; Shulhan Arukh, Choshen Mishpat, 16th c., i Yisrael
Lipkin Salanter (19vek) koji je osnivač Mussarskog pokreta.

Prava radnika su deo konzervativne struje Hekhsher Tzedek tokom 2008.god. zahtevajući od
strane rabina Jill Jacobs da se radnicima plaća pravedo u skladu sa jevrejskim zakonom i da se
prema njima odnosi sa poštovanjem.

2. 2. Dobrotvorno davanje

Jevrejska ideja pravednosti ("tzedakah") je da vlasnik imovine nema pravo da ne daje sirotinji
njihov deo. Prema Maimonides u Mishneh Torah, najveći nivo pravednosti je dobrotvorno
davanje jer će to omogućiti siromašnima da prekinu ciklus siromaštva i postanu produktivni
članovi društva. To može biti zajam, kredit bez kamate ako je osobi potreban, stvaranje
partnerstva sa tom osobom, davanje novca za neki posao koji treba da se uradi, ili nalaženje
posla za tu osobu – sve dok se ne osamostali.

Tradicionalno Jevreji su praktikovali da daju 10%"ma'aser kesafim," zarađenog za ove potrebe.

Rabini su smanjili nasuprot praksi Essena i nasuprot Novom zavetu davanje većeg dela ili svega,
pa tako kažu da ne treba dati više od petine, ali se ne sme dati manje od 10% zarade.

2. 3. Ethika govora

Zlo govorenje je greh sa velikom averzijom i prema Nibliji i prema rabinima.

Tehnički ga nazivaju lashon hara, "zli jezik" i to su sve namerne, loše, nedobronamerne i
neistinite optužbe sa ciljem da povrede. Prazni razgovori su takođe zabranjeni ali nisu prestup.

Rabin u Talmud iznosi mišljenje da je svaljivanje sramote na nekoga ravno ubistvu (B. M. 58b),
kao i širenje loših vesti čak iako su tačne.

Zabranjeno se slušanje ovredljivih govora, sumnjičenje i provociranje drugih.

2. 4. Jevrejska porodična etika

aOtodoksne struje smatraju oca glavom porodice, a majku poštovanom. Liberalne struje ih
smatraju jednakima.

Porodica se smatra socijalno najbitnijom ali i religijski za prenošenje učenja. Poštovanje oca i
majke je jedna od 10 Zapovesti. Porodice su zatvorene, poštovanje unutar njih je obaveza, kao i
briga o mladima i starima. Talmud savetuje roditeljima da decu uče trgovini i veštinama
preživljavanja. Od dece se traži da brinu o roditeljima.
3. 5. Brak i sex

Brak se zove kiddushin, 'činjenje svetim'. Stvaranje doma je deo svetosti. Monogamija je ideal
(Gen. ii. 24).

Celibat se smatra suprotan naredbi budite plodni i množite se (Genesis 2:18 i Isaiah 45:18).
Prema Talmud i midrash, muškarac je pozvan da nađe ženu (Yeb. 63b; Mek., Yitro, 8). "Onaj ko
živi bez žene, živi bez zadovoljstva i blagoslova, bez zaštite i mira"; i nije "kompletan čovek"
(Yeb. 62a, 63a), i moraće da ispostavi račun Sudnjeg dana (Shab. 31a).

Sex van braka nije prihvatljiv, ali je važan deo ljubavi i brige među partnerima. Tokom
menstruacije sex je zabranjen. Traži se da iznađu druge načine iskazivanja ljubavi tokom tog
perioda.

Preljuba i incest (sex i veza u krvnoj liniji) je zabranjen (Leviticus 18:6-23).

Ortodoksni jevreji vide homoseksualizam kao zabranjen, dok drugi vide njegove primere
dozvoljenim u tradiciji i u raznim formama.

2. 6. Medicinkska etika i bioetika

Korene vuče iz primenjene etike koja se zasniva na halakhah, i novijeg je datuma. Tvorci su
obično lekari i filozofi istovremeno. Određuju koje tehnologije i lečenja su nemoralni.

2.7. Etika u ratu

Jevrejska etika u ratu razvijena je od Maimonides u njegovom "Zakoni kraljeva i njhovih ratova
“ kao deo njegove Mishneh Torah.

Moderna jevrejska etika u ratu razvijena je za potrebe vojne doktrine Izraela i nosi ime “Čistoća
oružija Purity of arms”.

2.8. Smrtna kazna

Iako Talmud dozvoljava smrtnu kaznu u principu, uslovi da se ona irekne su toliko strogi da ih je
realno nemoguće ispuniti.

2.9. Odnos prema ne Jevrejima

Voli suseda kao sebe. (Lev. xix. 18) "sused"se ne odnosi samo na Jevreja.

Samo jedan isti zakon sme da važi i za Jevreje i za strance. (Lev. xix. 34; comp. Ex. xii. 49).

'Seti se stranca, jer si i sam bio stranac u Egipt” (Deuteronomy 10:9). U Biblijsko vreme Jevreji
su bili robovi u Egiptu.
Ne Jevreji su u obavezi da učestviju u svim dobrotvornim radnjama zajednice, pomaganju
sirotinji, gradnji dobrih odnosa među ljudima, poseti bolesnima… (Tosef., Giṭ. v. 4-5; Giṭ. 64a).

Ne traže preobraćanje osoba iz drugih vera u njihovu, čak šta više to je težak proces. Poštuju
druge vere, ali ne i one koje su idolatrija ili amoralne. Veruju da i nejevreji koji poštuju minimun
zakona iz Noachide koda, će biti jednako priznati pred Bogom.

Zakoni Noachide koda su: Ne upuštaj se u idolatriju (ne stvaraj sebi idola), ne bogohuli, ne ubij,
ne kradi, ne čini nemoralne seksualne radnje, ne nanosi bol životinjama, uspostavi sud za pravdu.

Princip Kiddush Hashem zahteva od Jevreja da spreče obešćašćenje imena božijeg od ne

Jevreja.

3. 0. Tretman prema životinjama

Životinje imaju prava da se prema njima odnosi dobro, čak iako pripadaju neprijatelju. (Ex.
23:4).

Biblijska zapovest (Ex. xx. 10; Lev. xxii. 28; Deut. xxv. 4; Prov. xii. 10) je od rabina dopunjena u
zabranu izazivanja patnje kod životinja pod imenom ("tza'ar ba'alei hayyim").

Ne sedaj da jedeš dok nisi nahranio domaće životinje Deut. xi. 15.

Vodeća figura Jevrejske zajednice poznat pod nazivima Rabbi Yehuda haNasi , ( Judah I ;
Hebrew: ‫"יהודה הנשיא‬Juda princ" ), navodi sleće…Svako ko je svestan Torah ne sme jesti
meso.”

Tokom žetve ne smeju se vezivati usta životinjama i smeju jesti koliko žele. Sve životinje moraju
se držati u dobrim uslovima. Tradicionalno klanje se izvodi uz specijalnu obuku mesara,
shechitah, a uslovi da bi se to ispunilo se zovu kashrut.

Pokušaj da se tretman prema životinjama unese na sertifikate o hrani je napor konzervatine struje
pri komisiji Hekhsher Tzedek .

3. 1. Ekološka Jevrejska etika

Main article: Judaism and environmentalism

Knjiga stvaranja ( Book of Genesis 1:26) kaže da je čoveku data kontrola nad životinjama i
zemljom, pa se na osnovu Knjige stvaranja 2:15 zaključuje da je obaveza čoveka da se stara o
njima.
Talmud uči principu Bal tashkhit, koji kaže da je trošenje dobara i uništavanje ičega na zemlji
pogrešno.

Drveće i drugi delovi prirode se smatraju važnim u rabinskoj etici, pa je njihovo uništavanje
zabranjeno Deut. xx. 19 (Talmud, tracate Shabbat 105b, 129a, 140b, et al.).

Postoji i moderni jevrejski eko pokret.

Otvorenost
Milosrđe
Ljubaznost
Prijateljstvo,
Dobri susedski odnosi
Svesnost o posledicama
Dobrota u mislima
Dobrota u osećanjima
Uvažavanje drugih
Ne čini drugome što ne želiš sebi
Časno za sebe i druge
Neka ti čast prijatelja bude ispred sopstvene
Zlo oko, zle misli, i mržnja ubijaju onoga ko ih ima
Neka ti bogatsvo prijatelja bude važnije od sopstvenog.
Samodostojnost
Tamo gde nema vrednih, budi vredan
Ne reci za sebe da si loš
Stavi Božiju volju ispred sopstvene
Teži miru i ljubavi
Voli ljude
Ne očajavaj nad božjom kaznom
Predostrožnost - Kloni se dalje od zlih i čudaka
Samoprocenjuj sebe gubitke i dobijeno usled savetovanog u svetoj knjizi
Marljivost- Voli posao
Ne koristi moć na poslu
Budi ponizan
Pridruži se radom svakome ko radi za dobro svih
Čuvaj se onih koji su ti prijatelji kada si na vlasti, jer su jer im trebaš, a kada ne budeš na vlasti a trebaju ti
neće biti uz tebe.
Ne odvajaj se od ljudi
Ne budi siguran u sebe dok ne umreš
Što više blaga više brige – umerenost, skromnost.
Ne laskaj sebi znanjem
Neka sva tvoja dela budu plemenita
Druži se sa učenima
Ako ne uči čovek ne zaslužuje život
Uči vremnski ograničeno

[edit] Immerse yourself in learning

[edit] Be circumspect in prayer
"Be careful when reciting the Shema and tefilla. Do not pray as though by rote, but plead for mercy and
grace before God." (2:18)
[edit] Combine Torah learning with labor
[edit] Do not exploit your learning, moć
[edit] Be careful with speech
Ćuti
Ne flertuj
Malo pričaj puno radi
Ne govori nerazumljivo ili što ne mogu shvatiti – misleći da će shavtiti kasnije
Do not seek rewards
Pazi na male stvari dok radiš velike, jer zapravo se ne zna šta je malo a šta veliko
Do not leap to judge another person
Ne sudi dok ne iskusiš isto
[edit] Be fair and deliberate in legal decision
"When judging, do not act as an advocate. When the litigants are before you, regard them all as guilty.
And when leave you, regard them all as meritorious, when they have accepted your judgment." (1:8)
"Be thorough in examining witnesses, and watch what you say, so they do not learn from you how to lie."
(1:9)
"On three things does the world stand: On justice, truth, and peace." (1:18)
[edit] Be fair and deliberate in business
[edit] The time for action is now
Uči radeći
[edit] Seek an even temperament
"A boor cannot be sin-fearing, and an ignoramus cannot be pious. A shy person cannot learn, and an
impatient person cannot teach." (2:6)
"Do not be quick to anger." (2:15)
[edit] The punishment matches the sin
"He saw a skull floating on the water, and said to it, 'Because you drowned others, they drowned you. And
they will also eventually be drowned because they drowned you.'" (2:7)

The Christian tradition

In Christianity, the theological virtues are faith, hope and charity or love/agape, a list which
comes from 1 Corinthians 13:13 (νυνι δε μενει πιστις ελπις αγαπη τα τρια ταυτα μειζων δε
τουτων η αγαπη pistis, elpis, agape). These are said to perfect one's love of God and Man and
therefore to harmonize and partake of prudence.

There are many listings of virtue additional to the traditional Christian virtues (faith, hope and
love) in the Christian Bible. One is the "Fruit of the Spirit," found in Galatians 5:22-23: "By
contrast, the fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness,
gentleness, and self-control. There is no law against such things."
The Muslim tradition

In the Muslim tradition the Qur'an is, as the word of God, the great repository of all virtue in
earthly form, and the Prophet, particularly via his hadiths or reported sayings, the exemplar of
virtue in human form.

The very name of Islam, meaning "submission," proclaims the virtue of submission to the will of
God, the acceptance of the way things are. Foremost among God's attributes are mercy and
compassion or, in the canonical language of Arabic, Rahman and Rahim. Each of the 114
chapters of the Qur'an, with one exception, begins with the verse, "In the name of God the
Compassionate, the Merciful".[4]

The Arabic for compassion is rahmah. As a cultural influence, its roots abound in the Qur'an. A
good Muslim is to commence each day, each prayer and each significant action by invoking God
the Merciful and Compassionate, i.e. by reciting Bi Ism-i-Allah al-Rahman al-Rahim. The
Muslim scriptures urge compassion towards captives as well as to widows, orphans and the poor.
Traditionally, Zakat, a toll tax to help the poor and needy, is obligatory upon all Muslims (9:60).
One of the practical purposes of fasting or sawm during the month of Ramadan is to help one
empathize with the hunger pangs of those less fortunate, to enhance sensitivity to the suffering of
others and develop compassion for the poor and destitute.[5]

The Muslim virtues are: prayer, repentance, honesty, loyalty, sincerity, frugality, prudence,
moderation, self-restraint, discipline, perseverance, patience, hope, dignity, courage,
justice, tolerance, wisdom, good speech, respect, purity, courtesy, kindness, gratitude,
generosity, contentment, and others.[6]

Hindu virtues

Hinduism, or Sanatana Dharma (Dharma means moral duty), has pivotal virtues that everyone
keeping their Dharma is asked to follow, for they are distinct qualities of manusya (mankind) that
allow one to be in the mode of goodness. There are three modes of material nature (guna), as
described in the Vedas and other Indian Scriptures: Sattva (goodness,maintenance, stillness,
intelligence), Rajas (passion,creation, energy, activity) , and Tamas (ignorance, restraint, inertia,
destruction). Every person harbours a mixture of these modes in varying degrees. A person in the
mode of Sattva has that mode in prominence in his nature, which he obtains by following the
virtues of the Dharma .

The modes of Sattva are as follows:[citation needed]

 Altruism: Selfless Service to all humanity

 Restraint and Moderation: This is having restraint and moderation in all things. Sexual relations,
eating, and other pleasurable activities should be kept in moderation. Some orthodox followers
also believe in sex only in marriage, and being chaste. The degree of restraint and moderation
depends on the sect and belief system. Some people believe it means celibacy, while others
 believe in walking the golden path of moderation, i.e. Not too far to the side of forceful control
and total abandon of human pleasures, but also not too far to the side of total indulgence and total
abandon for moderation.

 Honesty: One is required to be honest with oneself, one's family, one's friends, and to all of
humanity.

 Cleanliness: Outer cleanliness is to be cultivated for good health and hygiene. Inner cleanliness is
cultivated through devotion to God, selflessness, non-violence and all the other virtues. Inner
cleaniness is maintained by refraining from intoxicants.

 Protection and reverence for the Earth.

 Universality: Showing tolerance and respect for everyone, everything and the way of the
Universe.

 Peace: One must cultivate a peaceful manner in order to benefit oneself and those around one.

 Non-Violence/Ahimsa: This means not killing or being violent in any way to any life form or
sentient being. This is why those who practice this Dharma are vegetarians, because they see the
slaughter of animals for the purpose of food as violent on the grounds that there are less violent
ways to maintain a healthy diet.

 Reverence for elders and teachers: The virtue of reverence for those who have wisdom and those
who selflessly teach in love is very important to learn. The Guru or spiritual teacher is one of the
highest principals in many Vedic based spiritualities and is likened to that of God.

The Buddhist tradition

Buddhist practice as outlined in the Noble Eightfold Path can be regarded as a progressive list of
virtues.

1. Right View - Realizing the Four Noble Truths (samyag-dṛṣṭi, sammā-diṭṭhi).

2. Right Intention - Commitment to mental and ethical growth in moderation (samyak-saṃkalpa,
sammā-saṅkappa).

3. Right Speech - One speaks in a non hurtful, not exaggerated, truthful way (samyag-vāc, sammā-
vācā).

4. Right Action - Wholesome action, avoiding action that would do harm (samyak-karmānta,
sammā-kammanta)

5. Right Livelihood - One's job does not harm in any way oneself or others; directly or indirectly
(samyag-ājīva, sammā-ājīva).

6. Right Effort - One makes an effort to improve (samyag-vyāyāma, sammā-vāyāma).

7. Right Mindfulness - Mental ability to see things for what they are with clear consciousness
(samyak-smṛti, sammā-sati).

8. Right Concentration - Wholesome one-pointedness of mind (samyak-samādhi, sammā-

samādhi).
Buddhism's four brahmavihara ("Divine States") can be more properly regarded as virtues in the
European sense. They are:

1. Metta/Maitri: loving-kindness towards all; the hope that a person will be well; loving kindness is
"the wish that all sentient beings, without any exception, be happy."[7]
2. Karuṇā: compassion; the hope that a person's sufferings will diminish; compassion is the "wish
for all sentient beings to be free from suffering."[7]

3. Mudita: altruistic joy in the accomplishments of a person, oneself or other; sympathetic joy - "the
wholesome attitude of rejoicing in the happiness and virtues of all sentient beings." [7]

4. Upekkha/Upeksha: equanimity, or learning to accept both loss and gain, praise and blame,
success and failure with detachment, equally, for oneself and for others. Equanimity means "not
to distinguish between friend, enemy or stranger, but to regard every sentient being as equal. It is
a clear-minded tranquil state of mind - not being overpowered by delusions, mental dullness or
agitation."[8]

There are also the Paramitas ("perfections").

In Theravada Buddhism's canonical Buddhavamsa[9] the Ten Perfections (dasa pāramiyo) are
(original terms in Pali):

1. Dāna parami : generosity, giving of oneself.

2. Sīla parami : virtue, morality, proper conduct.

3. Nekkhamma parami : renunciation.

4. Paññā parami : transcendental wisdom, insight.

5. Viriya (also spelt vīriya) parami : energy, diligence, vigour, effort.

6. Khanti parami : patience, tolerance, forbearance, acceptance, endurance.

7. Sacca parami : truthfulness, honesty.

8. Adhiṭṭhāna (adhitthana) parami : determination, resolution.

9. Mettā parami : loving-kindness.

10. Upekkhā (also spelt upekhā) parami : equanimity, serenity.

In Mahayana Buddhism, the Lotus Sutra (Saddharmapundarika), lists the Six Perfections as
(original terms in Sanskrit):

1. Dāna paramita: generosity, giving of oneself (in Chinese, 布施波羅蜜).

2. Śīla paramita : virtue, morality, discipline, proper conduct (持戒波羅蜜).

3. Kṣānti (kshanti) paramita : patience, tolerance, forbearance, acceptance, endurance (忍辱波羅蜜).

4. Vīrya paramita : energy, diligence, vigour, effort, perseverance (精進波羅蜜).

5. Dhyāna paramita : one-pointed concentration, contemplation (禪定波羅蜜).

 6. Prajñā paramita : wisdom, insight (智慧波羅蜜).

In the Ten Stages (Dasabhumika) Sutra, four more Paramitas are listed:

7. Upāya paramita: skillful means.

8. Praṇidhāna (pranidhana) paramita: vow, resolution, aspiration, determination.

9. Bala paramita: spiritual power.

10. Jñāna paramita: knowledge.

Virtue in Chinese philosophy

"Virtue", translated from Chinese de (德), is also an important concept in Chinese philosophy,
particularly Daoism. De (Chinese: 德; pinyin: dé; Wade–Giles: te) originally meant normative
"virtue" in the sense of "personal character; inner strength; integrity", but semantically changed
to moral "virtue; kindness; morality". Note the semantic parallel for English virtue, with an
archaic meaning of "inner potency; divine power" (as in "by virtue of") and a modern one of
"moral excellence; goodness".

Confucian moral manifestations of "virtue" include ren ("humanity"), xiao ("filial piety"), and li
("proper behavior, performance of rituals"). In Confucianism, the notion of ren - according to
Simon Leys - means "humanity" and "goodness". Ren originally had the archaic meaning in the
Confucian Book of Poems of "virility", but progressively took on shades of ethical meaning. (On
the origins and transformations of this concept see Lin Yu-sheng: "The evolution of the pre-
Confucian meaning of jen and the Confucian concept of moral autonomy," Monumenta Serica,
vol31, 1974-75.)

The Daoist concept of De, however, is more subtle, pertaining to the "virtue" or ability that an
individual realizes by following the Dao ("the Way"). One important normative value in much of
Chinese thinking is that one's social status should result from the amount of virtue that one
demonstrates, rather than from one's birth. In the Analects, Confucius explains de as follows: "He
who exercises government by means of his virtue may be compared to the north polar star, which
keeps its place and all the stars turn towards it."[10]

[edit] Chinese martial morality

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 Morality of deed
o Humility (Qian Xu; 謙虛)

o Loyalty (Zhong Cheng; 忠誠)

o Respect (Zun Jing; 尊敬)

 o Righteousness (Zheng Yi; 正義)

o Trust (Xin Yong; 信用)

 Morality of mind

o Courage (Yong Gan; 勇敢)

o Endurance (Ren Nai; 忍耐)

o Patience (Heng Xin; 恆心)

o Perseverance (Yi Li; 毅力)

o Will (Yi Zhi; 意志)

[edit] Samurai values

In Hagakure, the quintessential book of the samurai, Yamamoto Tsunetomo encapsulates his
views on 'virtue' in the four vows he makes daily:

1. Never to be outdone in the way of the samurai or Bushidō.

2. To be of good use to the master.

3. To be filial to my parents.

4. To manifest great compassion and act for the sake of Man.

Tsunetomo goes on to say:

If one dedicates these four vows to the gods and Buddhas every morning, he will have the
strength of two men and never slip backward. One must edge forward like the inchworm, bit by
bit. The gods and Buddhas, too, first started with a vow.

The Bushidō code is typified by seven virtues^ :

 Rectitude (義 ,gi)
 Courage (勇 ,yuu)

 Benevolence (仁 ,jin)

 Respect (礼 ,rei)

 Honesty (誠 ,sei)

 Honor (誉 ,yo)

 Loyalty (忠 ,chuu)

Others that are sometimes added to these:

  Filial piety (孝 ,kō)
 Wisdom (智 ,chi)

 Care for the aged (悌 ,tei)

[edit] Nietzsche on virtue

Philosopher Friedrich Nietzsche often took a more cynical view on virtue. A few of his key
thoughts were as follows:

 "One virtue is more of a virtue than two, because it is more of a knot for one's destiny to cling
to."[citation needed]
 "Virtue itself is offensive."[citation needed]

 "When virtue has slept, it will arise all the more vigorous."[citation needed]

 "Genuine honesty, assuming that this is our virtue and we cannot get rid of it, we free spirits –
well then, we will want to work on it with all the love and malice at our disposal and not get tired
of ‘perfecting’ ourselves in our virtue, the only one we have left: may its glory come to rest like a
gilded, blue evening glow of mockery over this aging culture and its dull and dismal
seriousness!" (Beyond Good and Evil, §227)

[edit] Virtues according to Benjamin Franklin

These are the virtues[11] that Benjamin Franklin used to develop what he called 'moral perfection'.
He had a checklist in a notebook to measure each day how he lived up to his virtues.

They became known through Benjamin Franklin's autobiography and inspired many people all
around the world.

1. Temperance: Eat not to Dullness. Drink not to Elevation.

2. Silence: Speak not but what may benefit others or yourself. Avoid trifling Conversation.

3. Order: Let all your Things have their Places. Let each Part of your Business have its Time.

4. Resolution: Resolve to perform what you ought. Perform without fail what you resolve.

5. Frugality: Make no Expense but to do good to others or yourself; i.e. Waste nothing.

6. Industry: Lose no Time. Be always employed in something useful. Cut off all unnecessary
Actions.

7. Sincerity: Use no hurtful Deceit. Think innocently and justly; and, if you speak, speak
accordingly.

8. Justice: Wrong none, by doing Injuries or omitting the Benefits that are your Duty.

9. Moderation: Avoid Extremes. Forbear resenting Injuries so much as you think they deserve.

10. Cleanliness: Tolerate no Uncleanness in Body, Clothes or Habitation.

 11. Tranquility: Be not disturbed at Trifles, or at Accidents common or unavoidable.

12. Chastity: Rarely use Venery but for Health or Offspring; Never to Dullness, Weakness, or the
Injury of your own or another's Peace or Reputation.

13. Humility: Imitate Jesus and Socrates.

[edit] Virtues of Ayn Rand's philosophy: Objectivism

Ayn Rand held that her morality, the morality of reason, is contained in a single axiom: existence
exists—and in a single choice: to live. That the rest proceeds from these. That to live, man must
hold three fundamental values that one develops and achieves in life: Reason,[12] Purpose and
Self-Esteem. A value is "that which one acts to gain and/or keep ... and the virtue[s] [are] the
act[ions] by which one gains and/or keeps it." The primary virtue in Objectivist ethics is
rationality, as Rand meant it "the recognition and acceptance of reason as one's only source of
knowledge, one's only judge of values and one's only guide to action."[13] These values are
achieved by passionate and consistent action and the virtues are the policies for achieving those
fundamental values.[14] Ayn Rand describes seven virtues: rationality, productiveness, pride,
independence, integrity, honesty and justice. The first three represent the three primary virtues
that correspond to the three fundamental values, whereas the final four are derived from the
virtue of rationality. She claims that virtue is not an end in itself, that virtue is not its own reward
or sacrificial fodder for the reward of evil, that life is the reward of virtue—and happiness is the
goal and the reward of life. Man has a single basic choice: to think or not, and that is the gauge
of his virtue. Moral perfection is an unbreached rationality—not the degree of your intelligence,
but the full and relentless use of your mind, not the extent of your knowledge, but the acceptance
of reason as an absolute.[15]