20th Century Philosopher Mortimer Adler described virtue as a habitual and firm disposition to do the good (CCC 1803). In this, virtue is not just a single act, but a way of life for a person. Virtue is both the act, but also the revelation of someone’s deeper character.
The first part of that definition is habitual. Charlotte Mason’s educational philosophy begins with character, formed by repetitive actions. Repetitive actions, such as making your bed in the morning, make habits. Habits, such as keeping a clean room (after making your bed) form disciplines. Disciplines, such as tidiness and respect for others, form the cardinal virtues.
A young child cannot be expected to understand Temperance at an early age, but they can make their bed.
For the second part of that definition, disposition to the good, we can see how the habits that a child develops point to something far deeper than just virtue.
Are Virtues God-given, or Developed?
Over the years, various philosophers have wrestled with the idea of virtues, each adding their contribution to the idea. Our western idea of virtues came largely from the early Greek sources: Socrates, Plato, & Aristotle.
- Plato (quoting Socrates) often left the question unanswered as he did not take a strong stance on the source of virtue. Plato felt that there was a perfect form (expressed through virtue) but that man could not fully grasp what that form was.
- Aristotle answered the question affirmatively, that some people may have a natural disposition to being virtuous (and others clearly don’t), but true virtue was the result of our habits and reshaping our mind. In this sense, there are some natural virtues, but also learned virtues. Aristotle also thought that virtue pointed towards the good, the ultimate good.
- Marcus Aurelius proposed that all virtue began with Justice, but that virtue was its own reward. He believed virtue had no external value, no higher purpose or higher calling (very stoic).
- Augustine of Hippo added the Christian element that right action was not right in itself, but only if it resulted from a reference to God. If our actions were the outflow of our love of God, then they were good. Augustine supported a natural law argument, but God as the ultimate author.
- Thomas Aquinas added that virtues were all complimentary (originally proposed by Aristotle), in that they are not necessarily distinct, but they all flow from the soul and all interact with one another through our actions. In this sense, one cannot be strong in one virtue and weak in another. They are each necessary and causal.
- Later atheistic philosophers like Thomas Hobbes wanted to preserve the idea of virtue, but without a religious foundation. Hobbes proposed that virtue was a mechanism of self-preservation, self-centered altruism, where we are virtuous towards others in order to gain their favor. Hobbes supported natural law morality, but he replaced Augustine’s God with man’s survival.
- Finally, modern scholar Sam Harris argues that virtue is the reduction of suffering. If we reduce humanity’s overall suffering, we have achieved a moral action. To be clear though, Harris thoroughly rejects natural law, as it points towards a truth outside of man’s experience.
The Virtues & Vices
Over the course, we will discuss the core virtues and vices of our lives. The fascinating theme is that each virtue is associated with a vice. Weak Prudence results in Impulsivity & Lust. Someone who has no Charity likely suffers from Pride & Greed.
Throughout history, there were many complimentary lists of the virtues. The following is largely combined from the writings of these authors:
1. Prudence (Chastity, Practical Wisdom)
Using practical reason to see the true good in every circumstance and to choose the correct action.
2. Justice (Kindness)
The constant andfirm will to give their due to both God and neighbor.
3. Temperance (Moderation)
Appropriate use of pleasures and goods.
4. Fortitude (Courage)
Firmness in difficulties and constancy in one’s duty.
5. Faith (Humility)
The theological virtue by which we submit to God because He is truth itself.
6. Hope
The theological virtue by which we desire the kingdom of heaven, placing our trust in God and not on our own strength.
7. Charity (Love, Generosity)
The theological virtue by which we love God above all things, and our neighbor as ourselves.
The Great Books 
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