What are the seven virtues?
Cardinal virtues
Augustine of Hippo, discussing the morals of the church, described them:
The "cardinal" virtues are not the same as the three theological virtues: Faith, Hope and Charity (Love), named in 1 Corinthians 13. 
"And now these three remain: faith, hope and love. But the greatest of these is love."
Because of this reference, a group of seven attributes is sometimes listed by adding the four cardinal virtues (prudence, temperance, fortitude, justice) and three theological virtues (faith, hope, charity).
Together, they comprise what is known as the seven virtues. While the first four date back to Greek philosophers and were applicable to all people seeking to live moral lives, the "theological virtues" appear to be specific to Christians as written by Paul in The New Testament.
Santokh
Santokh means Contentment and is one of five virtues that is vigorously promoted by the Sikh Gurus. The other four qualities in the arsenal are: Truth (Sat), Compassion (Daya), Humility (Nimrata) and Love (Pyare). These five qualities are essential to a Sikh and it is their duty to meditate and recite the Gurbani so that these virtues become a part of their mind.
Virtue
Yamamoto 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.
Patience
In the Christian religion, patience is one of the most valuable virtues of life. Increasing patience is viewed as the work of the Holy Ghost in the Christian who has accepted the gift of salvation. While patience is not one of the traditional biblical three theological virtues nor one of the traditional cardinal virtues, it is part of the fruit of the Holy Spirit, according to the Apostle Paul in his Epistle to the Galatians. Patience was included in later formulations of the seven virtues.
Virtue ethics
As another example, regarding virtues once supposedly applicable to women, many would have once considered a virtuous woman to be quiet, servile, and industrious. This conception of female virtue no longer holds true in many modern societies. Proponents of virtue theory sometimes respond to this objection by arguing that a central feature of a virtue is its "universal applicability". In other words, any character trait defined as a virtue must reasonably be universally regarded as a virtue for all sentient beings. According to this view, it is inconsistent to claim for example servility as a female virtue, while at the same time not proposing it as a male one.
Ethics in religion
There are several different schema of vice and virtue. Aquinas adopted the four cardinal virtues of Aristotle (justice, courage, temperance and prudence), and added to them the Christian virtues of faith, hope and charity (from St.Paul, ). Other schema include the Seven Deadly Sins and the Seven virtues. For more see Christian philosophy and Biblical law in Christianity.
Seven Laws of Noah
According to Jewish tradition, non-Jews who adhere to these laws because they were given by Moses are said to be followers of Noahidism and regarded as righteous gentiles, who are assured of a place in "Olam Haba" (, the world to come), the final reward of the righteous.
The Seven Laws of Noah include prohibitions against worshipping idols, cursing God, murder, adultery and sexual immorality, theft, eating flesh torn from a living animal, as well as the obligation to establish courts of justice.
A Treatise of Human Nature
He finishes this general treatment of the natural virtues with a fourfold classification: every natural virtue is either (1) useful to others, (2) useful to the person himself, (3) immediately agreeable to others, or (4) immediately agreeable to the person himself. Of these "four sources of moral distinctions", the most important are the virtues of usefulness, which please us even when mere private interest is at stake: thus we approve of prudence and frugality, and while the vice of "indolence" is sometimes indulged (as an excuse for the unsuccessful or a veiled boast of sophistication), "dexterity in business" wins approval by sheer sympathy with the person's private interest. The two categories of useful virtues are often blended together by sympathy: what hurts me ends up paining others as they sympathize with me, and what hurts others ends up paining me as I sympathize with them. Less important are the virtues of immediate agreeableness: instead of reflecting on the positive tendencies of a mental quality, we simply find it pleasant in and of itself (e.g. wit, insouciance). And even here sympathy plays a major role: we approve of these virtues in large part because they bring pleasure to others or the person himself. Hume concludes with "a general review of the present hypothesis"—viz., that we evaluate character by sympathetically considering its impact on the person himself and others within his sphere of influence—and a brief remark on how "good or ill desert" is explained in terms of the benevolence or anger that come with evaluating (i.e. loving or hating) another person.
Ascetical theology
The Virtues are subjected to a thorough discussion. As is proved in dogmatic theology, our soul receives in justification supernatural habits, not only the three Divine, but also the moral virtues (Trid., Sess. VI, De justit., c. vi; Cat. Rom., p. 2, c. 2, n. 51). These supernatural powers (virtutes infusoe) are joined to the natural faculties or the acquired virtues (virtutes acguisitoe), constituting with them one principle of action. It is the task of ascetics to show how the virtues, taking into account the obstacles and means mentioned, can be reduced to practice in the actual life of the Christian, so that love be perfected and the image of Christ receive perfect shape in us. Conformable to the Brief of Leo XIII, "Testem benevolentiæ" of 22 January 1899, ascetics insists that the so-called "passive" virtues (meekness, humility, obedience, patience) must never be set aside in favour of the "active" virtues (devotion to duty, scientific activity, social and civilizing labour) which would be tantamount to denying that Christ is the perpetual model. Rather, both kinds must be harmoniously joined in the life of the Christian. True imitation of Christ is never a brake, nor does it blunt the initiative in any field of human endeavour, but the practice of the passive virtues is a support and aid to true activity. Besides, it not rarely happens that the passive virtues reveal a higher degree of moral energy than the active. The Brief itself refers to Matt., xxi, 29; Rom., viii, 29; Gal., v, 24; Phil., ii, 8; Heb., xiii, 8 (cf. also Zahn, l. c., 166 sqq.).
Fortitude (Botticelli)
Upon first glance, the eye is pulled to the most illuminated point of the painting: the face of Fortitude. Her gaze is turned down and away from the observer and because of this, her expression is perceived as passive and uninterested. This was a characteristic feature of Botticelli's female figures. It is a fascinating contrast to the theme of the title because if she represents strength, why does she express otherwise? This work, which is one of seven virtues, was intended to be placed high upon a wall. This would be higher than the eye level of the viewer, therefore requiring them to look upward. In the line-up of all seven paintings of the virtues, Fortitude is the first. Perhaps her gaze is intended to literally and figuratively watch over the other virtues as well as the viewers. Without strength, one can never fathom taking on the other six virtues.
Intellectual virtue
Intellectual virtues are qualities of mind and character that promote intellectual flourishing, critical thinking, and the pursuit of truth. They include: intellectual responsibility, perseverance, open-mindedness, empathy, integrity, intellectual courage, confidence in reason, love of truth, intellectual humility, imaginativeness, curiosity, fair-mindedness, and autonomy. So-called virtue responsibilists conceive of intellectual virtues primarily as acquired character traits, such as intellectual conscientiousness and love of knowledge. Virtue reliabilists, by contrast, think of intellectual virtues more in terms of well-functioning mental faculties such as perception, memory, and intuition. Intellectual virtues are studied extensively in both critical thinking and virtue epistemology.
Character Strengths and Virtues
The introduction of CSV suggests that these six virtues are considered good by the vast majority of cultures and throughout history and that these traits lead to increased happiness when practiced. Notwithstanding numerous cautions and caveats, this suggestion of universality hints that in addition to trying to broaden the scope of psychological research to include mental wellness, the leaders of the positive psychology movement are challenging moral relativism and suggesting that virtue has a biological basis. These arguments are in line with the science of morality.
Five Virtues
Sat is the virtue of truthful living, which means practising "righteousness, honesty, justice, impartiality and fair play."
Virtue ethics
Virtue ethics began with Socrates, and was subsequently developed further by Plato, Aristotle, and the Stoics. Virtue ethics refers to a collection of normative ethical philosophies that place an emphasis on being rather than doing. Another way to say this is that in virtue ethics, morality stems from the identity or character of the individual, rather than being a reflection of the actions (or consequences thereof) of the individual. Today, there is debate among various adherents of virtue ethics concerning what specific virtues are morally praiseworthy. However, most theorists agree that morality comes as a result of intrinsic virtues. Intrinsic virtues are the common link that unites the disparate normative philosophies into the field known as virtue ethics. Plato and Aristotle's treatment of virtues are not the same. Plato believes virtue is effectively an end to be sought, for which a friend might be a useful means. Aristotle states that the virtues function more as means to safeguard human relations, particularly authentic friendship, without which one's quest for happiness is frustrated.
Nicomachean Ethics
According to Aristotle, character properly understood (i.e. one's virtue or vice), is not just any tendency or habit but something that affects when we feel pleasure or pain. A virtuous person feels pleasure when she performs the most beautiful or noble ("kalos") actions. A person who is not virtuous will often find his or her perceptions of what is most pleasant to be misleading. For this reason, any concern with virtue or politics requires consideration of pleasure and pain. When a person does virtuous actions, for example by chance, or under advice, they are not yet necessarily a virtuous person. It is not like in the productive arts, where the thing being made is what is judged as well made or not. To truly be a virtuous person, one's virtuous actions must meet three conditions: (a) they are done knowingly, (b) they are chosen for their own sakes, and (c) they are chosen according to a stable disposition (not at a whim, or in any way that the acting person might easily change his choice about). And just knowing what would be virtuous is not enough. According to Aristotle's analysis, three kinds of things come to be present in the soul that virtue is: a feeling ("pathos"), an inborn predisposition or capacity (dunamis), or a stable disposition that has been acquired (hexis). In fact, it has already been mentioned that virtue is made up of "hexeis", but on this occasion the contrast with feelings and capacities is made clearer—neither is chosen, and neither is praiseworthy in the way that virtue is.
Meyyaram
Chidambaram urges students to avoid vices, such as: meat, alcohol, theft, slander, lying, alms, jealousy, evil friendship, and gossip. He teaches students to give importance to virtues such as good friendship, gratitude, equity, modesty, morality, assiduity, perseverance.
Heroic virtue
Justice, which gives every one his due, is the pivot on which turn the virtues of religion, piety, obedience, gratitude, truthfulness, friendship, and many more. Jesus sacrificing His life to give God His due, Abraham willing to sacrifice his son in obedience to God's will, these are acts of heroic justice.
Virtue
The four classic cardinal virtues are:
Theological virtues
Theological virtues are virtues associated in Christian theology and philosophy with salvation resulting from the grace of God. Virtues are traits or qualities which dispose one to conduct oneself in a morally good manner. Traditionally they have been named Faith, Hope, and Love, and can trace their importance in Christian theology to Paul the Apostle in 1 Corinthians 13, who also pointed out that charity is the most important.
World of Darkness
The nature and demeanor rules which represented the personality of the characters that were common in the old games have also been removed. In the new system, characters have a virtue and a vice trait that not only represents the personality of the characters, depending on how well the player role-played the trait, but also represents actions that the character can take in order to regain willpower points that have been spent during the course of play. The vices are the same as the deadly sins (lust, gluttony, greed, sloth, wrath, envy, pride), while the virtues correspond to the four cardinal virtues (prudence, justice, temperance, courage) and three theological virtues (faith, hope, charity). In the game's second edition, players do not select virtues or vices from a list. Instead, they may select any lofty ideal to be their Virtue, and any guilty pleasure to be their Vice.
De Vita Beata
The attainment of happiness, therefore, is only really possible by following Virtue who "like a good soldier will submit to wounds, count her scars, and, pierced by darts as she dies, will yet adore the general for whom she falls", because "no one can live cheerfully without living honourably." Thus, Seneca distinguishes between virtues hard or difficult and virtues soft or easier to practice, because "there is no virtue without effort". Among the difficult are patience, fortitude and perseverance, and among the easy are liberality, temperance and meekness.
Bushido
The "bushidō" code is typified by eight virtues:
Be acutely honest throughout your dealings with all people. Believe in justice, not from other people, but from yourself. To the true warrior, all points of view are deeply considered regarding honesty, justice and integrity. Warriors make a full commitment to their decisions.
Hiding like a turtle in a shell is not living at all. A true warrior must have heroic courage. It is absolutely risky. It is living life completely, fully and wonderfully. Heroic courage is not blind. It is intelligent and strong.
Through intense training and hard work the true warrior becomes quick and strong. They are not as most people. They develop a power that must be used for good. They have compassion. They help their fellow men at every opportunity. If an opportunity does not arise, they go out of their way to find one.
True warriors have no reason to be cruel. They do not need to prove their strength. Warriors are not only respected for their strength in battle, but also by their dealings with others. The true strength of a warrior becomes apparent during difficult times.
When warriors say that they will perform an action, it is as good as done. Nothing will stop them from completing what they say they will do. They do not have to 'give their word'. They do not have to 'promise'. Speaking and doing are the same action.
Warriors have only one judge of honor and character, and this is themselves. Decisions they make and how these decisions are carried out are a reflection of who they truly are. You cannot hide from yourself.
Warriors are responsible for everything that they have done and everything that they have said and all of the consequences that follow. They are immensely loyal to all of those in their care. To everyone that they are responsible for, they remain fiercely true.Modern Western translation of documents related to "bushidō" began in the 1970s with Carl Steenstrup, who performed research into the ethical codes of famous "samurai" including Hōjō Sōun and Imagawa Sadayo.
Natural law
The theological virtues are:According to Aquinas, to lack any of these virtues is to lack the ability to make a moral choice. For example, consider a person who possesses the virtues of justice, prudence, and fortitude, yet lacks temperance. Due to their lack of self-control and desire for pleasure, despite their good intentions, they will find themself swaying from the moral path.
Religious views on love
In Sikhism Love means love for the Lord and His creation. This is one of five virtues that is vigorously promoted by the Sikh Gurus. The other four qualities in the arsenal are: "Truth" (Sat), "Contentment" (Santokh), "Compassion" (Daya) and "Humility" (Nimrata). These five qualities are essential to a Sikh and it is their duty to meditate and recite the Gurbani so that these virtues become a part of their mind set.
Virtue ethics
Although "eudaimonia" was first popularized by Aristotle, it now belongs to the tradition of virtue theories generally. For the virtue theorist, "eudaimonia" describes that state achieved by the person who lives the proper human life, an outcome that can be reached by practicing the virtues. A virtue is a habit or quality that allows the bearer to succeed at his, her, or its purpose. The virtue of a knife, for example, is sharpness; among the virtues of a racehorse is speed. Thus, to identify the virtues for human beings, one must have an account of what the human purpose is.
Virtue
Virtue is defined in hadith. It is reported by An-Nawwas bin Sam'an:
Wabisah bin Ma’bad reported:
For Muslims fulfilling the human rights are valued as an important building block of Islam, According to Muslim beliefs Allah will forgive individual sins but the bad treatment of humans and injustice with others will only be pardoned by the humans and not by Allah.
Nine Noble Virtues
The Nine Noble Virtues, NNV, or 9NV are two sets of moral and situational ethical guidelines within certain sects of Odinism and Ásatrú. One set was codified by former member of Sir Oswald Mosley's British Union of Fascists and National Socialists, John Yeowell (a.k.a. Stubba) and John Gibbs-Bailey (a.k.a. Hoskuld) of the Odinic Rite in 1974, and the other set codified by Stephen A. McNallen of the Asatru Folk Assembly in 1983. However, others believe that the earlier set, the one the Odinic Rite claim they codified, were originally put together and labelled as the Nine Noble Virtues (the “9NV”) by Edred Thorsson during his time with the original AFA. They are supposedly based on virtues found in historical Norse paganism, gleaned from various sources including the Poetic Edda (particularly the Hávamál and the Sigrdrífumál), and as evident in the Icelandic Sagas).
Seven virtues
It should be noted, however, that these seven virtues do not correspond to the seven heavenly virtues arrived at by combining the cardinal and theological virtues. Furthermore, efforts in the Middle Ages to set the seven heavenly virtues in direct opposition to the seven capital sins are both uncommon and beset with difficulties. “[T]reatises exclusively concentrating on both septenaries are actually quite rare.” and “examples of late medieval catalogues of virtues and vices which extend or upset the double heptad can be easily multiplied.” And there are problems with this parallelism.
Ultima (series)
In Ultima, the player takes the role of the Avatar, who embodies eight virtues. First introduced in , the Three Principles and the Eight Virtues marked a reinvention of the game focus from a traditional role-playing model into an ethically framed one. Each virtue is associated with a party member, one of Britannia's cities, and one of the eight other planets in Britannia's solar system. Each virtue also has a mantra and each principle a word of power that the player must learn. The Eight Virtues explored in "Ultima" are Honesty, Compassion, Valor, Justice, Sacrifice, Honor, Spirituality, and Humility. These Eight Virtues are based on the Three Principles of Truth, Love, and Courage. The Principles are derived from the One True Axiom, the combination of all Truth, all Love, and all Courage, which is Infinity.
Afterlife (video game)
While the seven sins are based on the seven deadly sins, only two of the seven virtues correspond to the seven heavenly virtues.
Chastity
Chastity is a virtue related to temperance, one of the seven virtues and it is defined as refraining from deviant sexual conduct. Chastity is usually defined within the moral standards and guidelines of a culture, civilization or religion. The term is closely associated (and can be used interchangeably) with sexual abstinence, especially in the context of premarital and extramarital sex.
Virtue
Virtue is a much debated and an evolving concept in ancient scriptures of Hinduism. The essence, need and value of virtue is explained in Hindu philosophy as something that cannot be imposed, but something that is realized and voluntarily lived up to by each individual. For example, Apastamba explained it thus: "virtue and vice do not go about saying - here we are!; neither the Gods, Gandharvas, nor ancestors can convince us - this is right, this is wrong; virtue is an elusive concept, it demands careful and sustained reflection by every man and woman before it can become part of one's life.
Wisdom
There is an oppositional element in Christian thought between secular wisdom and Godly wisdom. Paul the Apostle states that worldly wisdom thinks the claims of Christ to be foolishness. However, to those who are "on the path to salvation" Christ represents the wisdom of God. () Wisdom is considered one of the seven gifts of the Holy Spirit according to Anglican, Catholic, and Lutheran belief. gives an alternate list of nine virtues, among which wisdom is one.
Seven deadly sins
With Christianity, historic Christian denominations such as the Catholic Church and Protestant Churches, including the Lutheran Church, recognize seven virtues, which correspond inversely to each of the seven deadly sins. 
Confession is the act of admitting the commission of a sin to a priest, who in turn will forgive the person in the name (in the person) of Christ, give a penance to (partially) make up for the offense, and advise the person on what he or she should do afterwards.
Peripatetic school
The best and highest goal is the happiness which originates from virtuous actions. Aristotle did not, with Plato, regard virtue as knowledge pure and simple, but as founded on nature, habit, and reason. Virtue consists in acting according to nature: that is, keeping the mean between the two extremes of the too much and the too little. Thus valor, in his view the first of virtues, is a mean between cowardice and recklessness; temperance is the mean in respect to sensual enjoyments and the total avoidance of them.
Aristotelian ethics
Only soldiers can exemplify such virtues because war demands soldiers to exercise disciplined and firm virtues, but war does everything in its power to shatter the virtues it demands. Since virtues are very fragile, they must be practiced always, for if they are not practiced they will weaken and eventually disappear. One who is virtuous has to avoid the enemies of virtue which are indifference or persuasion that something should not be done, self-indulgence or persuasion that something can wait and does not need to be done at that moment, and despair or persuasion that something simply cannot be accomplished anyway. In order for one to be virtuous they must display prudence, temperance, courage, and justice; moreover, they have to display all four of them and not just one or two to be virtuous.
Virtue ethics
7. Truthfulness with self-expression
Virtue
Buddhism's four "brahmavihara" ("Divine States") can be more properly regarded as virtues in the European sense. They are:
Confucius
Often overlooked in Confucian ethics are the virtues to the self: sincerity and the cultivation of knowledge. Virtuous action towards others begins with virtuous and sincere thought, which begins with knowledge. A virtuous disposition without knowledge is susceptible to corruption, and virtuous action without sincerity is not true righteousness. Cultivating knowledge and sincerity is also important for one's own sake; the superior person loves learning for the sake of learning and righteousness for the sake of righteousness.
Virtue ethics
For example, regarding what are the most important virtues, Aristotle proposed the following nine: wisdom; prudence; justice; fortitude; courage; liberality; magnificence; magnanimity; temperance. In contrast, one modern-era philosopher proposed as the four cardinal virtues: ambition/humility; love; courage; and honesty.
DAAS Kapital
All episodes are named after the seven heavenly virtues.
Charity (virtue)
In Christian theology, Charity (Latin Caritas) is considered as one of the seven virtues and is understood by Thomas Aquinas as "the friendship of man for God", which "unites us to God". He holds it as "the most excellent of the virtues". Further, Aquinas holds that "the habit of charity extends not only to the love of God, but also to the love of our neighbor".
Standing for Something
Hinckley composed ten virtues:
Albert Memorial
Near the top of the canopy's tower are eight statues of the moral and Christian virtues, including the four cardinal virtues and the three theological virtues. The virtues are: Faith, Hope, Charity and Humility, and Fortitude, Prudence, Justice and Temperance. Humility is considered to be annexed to the virtue of temperance. Above these, towards the top of tower, are gilded angels raising their arms heavenwards. At the very top of the tower is a gold cross.
Buddhist ethics
The Four divine abidings (Brahmaviharas) are seen as central virtues and intentions in Buddhist ethics, psychology and meditation. The four divine abidings are good will, compassion, empathetic joy, and equanimity. Developing these virtues through meditation and right action promotes happiness, generates good merit and trains the mind for ethical action.
Virtue
The medieval and renaissance periods saw a number of models of sin listing the seven deadly sins and the virtues opposed to each.
Seven gifts of the Holy Spirit
In "Summa Theologiae" II.II, Thomas Aquinas asserts the following correspondences between the seven Capital Virtues and the seven Gifts of the Holy Spirit:
A Treatise of Human Nature
Hume then applies his "general system of morals" to two kinds of virtue: the rough "heroic virtue" of the "great", and the kind-hearted virtue of the "good". As for heroic virtue, it derives its merit from a suspect source: pride. Pride has a bad name because the idea of someone superior to us can be so immediately disagreeable, but Hume distinguishes between "ill-grounded" and "well-grounded" pride. Ill-grounded pride pains us by "comparison", when someone else overrates their own merit and this idea of a superior becomes more than an "idle" fiction and reaches a medium level of strength. But someone else's well-grounded pride brings us pleasure by "sympathy", when the idea is so strong in us that we fully believe in their merit. And thus well-grounded pride is a virtue, thanks to its usefulness and agreeableness to the person himself. Now, because we are so prone to the vice of excessive pride, social harmony demands artificial rules (""rules of good-breeding"") against the open expression of any pride at all. But "a man of honour" is still expected to have a healthy internal sense of his own merit, and those whose modesty goes too far are scorned for their "meanness" or "simplicity". Thus it is that heroic virtues—"[c]ourage, intrepidity, ambition, love of glory, magnanimity, and all the other shining virtues of that kind"—are chiefly admired for the "well-regulated pride" they embody. Indeed, though excessive pride is harmful to oneself (even when courteously concealed from others), and military glory is often extremely harmful to others, nevertheless there is something admirable and "dazzling" in the pride of a hero, due to the immediately agreeable "elevated and sublime sensation" he experiences. Hume adds that our disapproval of open pride even in those who have never insulted us (e.g. historical figures) is due to an additional sympathy with the people around them.
Ultima (series)
The virtues were first introduced in "" (1985), where the goal of the game is to practice them and become a moral exemplar. Virtues and their variations are present in all later installments. Richard Garriott's motives in designing the virtue system were to build on the fact that games were provoking thought in the player, even unintentionally. As a designer, he "wasn't interested in teaching any specific lesson; instead, his next game would be about making people think about the consequences of their actions." The original virtue system in Ultima was partially inspired by the 16 ways of purification (sanskara) and character traits (samskara) which lead to Avatarhood in Hinduism. He also drew on his interpretation of characters from "The Wizard of Oz", with the Scarecrow representing truth, the Tin Woodsman representing love, and the Cowardly Lion representing courage.
Virtue
In 410 CE, Aurelius Prudentius Clemens listed seven "heavenly virtues" in his book Psychomachia (Battle of Souls) which is an allegorical story of conflict between vices and virtues. The virtues depicted were:
Virtus
Originally "virtus" was used to describe specifically martial courage, but it eventually grew to be used to describe a range of Roman virtues. It was often divided into different qualities including "prudentia" (prudence), "iustitia" (justice), "temperantia" (temperance, self-control), and "fortitudo" (courage). This division of virtue as a whole into cardinal virtues is today classified as virtue ethics, as described by Plato's "Republic" and Aristotle's "Nicomachean Ethics". It implies a link between "virtus" and the Greek concept of "arete".
Buddhist ethics
One list of virtues which is widely promoted in Buddhism are the Pāramitās (perfections) – Dāna (generosity), Sīla (proper conduct), Nekkhamma (renunciation), Paññā (wisdom), Viriya (energy), Khanti (patience), Sacca (honesty), Adhiṭṭhāna (determination), Mettā (Good-Will), Upekkhā (equanimity).
Virtue
Virtues are those behaviors which are inherently beneficial to oneself and society.
Seven virtues
A list of seven virtues that oppose the seven deadly sins appeared later in an epic poem titled "Psychomachia", or "Battle/Contest of the Soul". Written by Aurelius Clemens Prudentius, a Christian governor who died around 410 AD, it entails the battle between good virtues and evil vices. The enormous popularity of this work in the Middle Ages helped to spread the concept of holy virtue throughout Europe.
T. K. Seung
Seung elucidates the poem's thematic unity by using three principles essential to medieval Christian thinking. The first principle is the medieval classification of virtues and sins. It provides the framework for understanding the formal structures of the three realms. Seung shows that Hell, Purgatory, and Paradise are structured in accordance with the medieval table of seven natural virtues and three supernatural virtues, which are implicitly celebrated in the ten spheres of Paradiso. The natural virtues are humility, mercy, meekness, fortitude, liberality, temperance, and chastity, and the supernatural virtues are the three theological virtues of faith, hope, and love. The contraries to the natural virtues are the seven deadly sins of pride, envy, wrath, sloth, avarice, gluttony, and lust, and they are condemned as sinful acts in the various sections of Inferno, and on the seven terraces of Purgatorio they appear as vicious dispositions being purged into their virtuous opposites. Moreover, in the beginning of Inferno the supernatural virtues are thematized as being absent; in the beginning of Purgatorio they appear as distorted; near the end of Purgatorio they are celebrated as regained; and finally in the last cantos of Paradiso they are presented in full display.
Cardinal virtues
Ambrose (AD 330s–397) was the first to use the expression “cardinal virtues.” “And we know that there are four cardinal virtues temperance, justice, prudence, fortitude.” ("Commentary on Luke", V, 62)
Thomas Aquinas
Thomas defined the four cardinal virtues as prudence, temperance, justice, and fortitude. The cardinal virtues are natural and revealed in nature, and they are binding on everyone. There are, however, three theological virtues: faith, hope, and charity. Thomas also describes the virtues as imperfect (incomplete) and perfect (complete) virtues. A perfect virtue is any virtue with charity, charity completes a cardinal virtue. A non-Christian can display courage, but it would be courage with temperance. A Christian would display courage with charity. These are somewhat supernatural and are distinct from other virtues in their object, namely, God:
Seven deadly sins
While the seven deadly sins as we know them did not originate with the Greeks or Romans, there were ancient precedents for them. Aristotle's "Nicomachean Ethics" lists several positive, healthy human qualities, excellences, or virtues. Aristotle argues that for each positive quality there are two negative vices that are found on each extreme of the virtue. Courage, for example, is the human excellence or virtue in facing fear and risk. Excessive courage makes one rash, while a deficiency of courage makes one cowardly. This principle of virtue found in the middle or "mean" between excess and deficiency is Aristotle's notion of the golden mean. Aristotle lists virtues like courage, temperance or self-control, generosity, "greatness of soul," proper response to anger, friendliness, and wit or charm.
Seven gifts of the Holy Spirit
The Seven gifts of the Holy Spirit are an enumeration of seven spiritual gifts originating from patristic authors, later elaborated by five intellectual virtues and four other groups of ethical characteristics. They are: wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord.
Nine Noble Virtues
The Nine Charges are a different list of more explicitly phrased moral or ethical guidelines codified at about the same time.
The Six-Fold Goal is yet another list of virtues, given as "Right, Wisdom, Might, Harvest, Frith and Love" by Stephen Flowers (a.k.a. Edred Thorsson) in 1989.
Epideictic
This rhetoric deals with goodness, excellence, nobility, shame, honor, dishonor, beauty, and matters of virtue and vice. The virtues or the "components" of virtue according to Aristotle, were "justice, courage, self-control, magnificence, magnanimity, liberality, gentleness, practical and speculative wisdom" or "reason". Vice was the "contrary" of virtue.
Values (Western philosophy)
Moore (1908) - Aesthetics, Affection, Knowledge, Consciousness, Pleasure, Virtue
Courage
In "Beyond Good and Evil", Friedrich Nietzsche describes master–slave morality, in which a noble man regards himself as a "determiner of values;" one who does not require approval, but passes judgment. Later, in the same text, he lists man's four virtues as "courage, insight, sympathy, and solitude," and goes on to emphasize the importance of courage: "The great epochs of our life are the occasions when we gain the courage to re-baptize our evil qualities as our best qualities."
Courage
In both Catholicism and Anglicanism, courage is also one of the seven gifts of the Holy Spirit. For Thomas Aquinas, Fortitude is the virtue to remove any obstacle that keeps the will from following reason. Thomas Aquinas argues that Courage is a virtue which, along with the Christian virtues in the Summa Theologica, can only be exemplified with the presence of the Christian virtues: faith, hope, and mercy. In order to understand true courage in Christianity it takes someone who displays the virtues of faith, hope, and mercy. Courage is a natural virtue which Saint Augustine did not consider a virtue for Christians. Thomas Aquinas considers courage a virtue through the Christian virtue of mercy. Only through mercy and charity can we call the natural virtue of courage a Christian virtue. Unlike Aristotle, Aquinas’ courage is about endurance, not bravery in battle.
Hecato of Rhodes
According to Diogenes, Hecato divided the virtues into two kinds, those founded on scientific intellectual principles (i.e. wisdom and justice), and those with no such basis (e.g., temperance and the resultant health and vigor). Like the earlier Stoics, Cleanthes and Chrysippus, Hecato also held that virtue may be taught.
Ethics
Aristotle (384–323 BC) posited an ethical system that may be termed "virtuous". In Aristotle's view, when a person acts in accordance with virtue this person will do good and be content. Unhappiness and frustration are caused by doing wrong, leading to failed goals and a poor life. Therefore, it is imperative for people to act in accordance with virtue, which is only attainable by the practice of the virtues in order to be content and complete. Happiness was held to be the ultimate goal. All other things, such as civic life or wealth, were only made worthwhile and of benefit when employed in the practice of the virtues. The practice of the virtues is the surest path to happiness.
Thomism
Aquinas affirms Aristotle's definition of happiness as "an operation according to perfect virtue", and that "happiness is called man's supreme good, because it is the attainment or enjoyment of the supreme good." Regarding what the virtues are, Aquinas ascertained the cardinal virtues to be prudence, temperance, justice, and fortitude. The cardinal virtues are natural and revealed in nature, and they are binding on everyone. There are, however, three theological virtues: faith, hope, and charity (which is used interchangeably with love in the sense of "agape"). These are supernatural and are distinct from other virtues in their object, namely, God.
Virtue ethics
Virtue ethics mainly deals with the honesty and morality of a person. It states that practicing good habits such as honesty, generosity makes a moral and virtuous person. It guides a person without specific rules for resolving the ethical complexity.
Courage
Thomas Hobbes lists virtues into the categories of moral virtues and virtues of men in his work "Man and Citizen." Hobbes outlines moral virtues as virtues in citizens, that is virtues that without exception are beneficial to society as a whole. These moral virtues are justice (i.e. not violating the law) and charity. Courage as well as prudence and temperance are listed as the virtues of men. By this Hobbes means that these virtues are invested solely in the private good as opposed to the public good of justice and charity. Hobbes describes courage and prudence as a strength of mind as opposed to a goodness of manners. These virtues are always meant to act in the interests of individual while the positive and/or negative effects of society are merely a byproduct. This stems forth from the idea put forth in "Leviathan" that the state of nature is "solitary, poor, nasty, brutish and short." According to Hobbes courage is a virtue of the individual in order to ensure a better chance of survival while the moral virtues address Hobbes's social contract which civilized men display (in varying degrees) in order to avoid the state of nature. Hobbes also uses the idea of fortitude as an idea of virtue. Fortitude is "to dare" according to Hobbes, but also to "resist stoutly in present dangers." This a more in depth elaboration of Hobbes's concept of courage that is addressed earlier in "Man and Citizen." This idea relates back to Hobbes's idea that self-preservation is the most fundamental aspect of behavior.
Humanity (virtue)
Humanity differs from mere justice in that there is a level of altruism towards individuals included in humanity more so than the fairness found in justice. That is, humanity, and the acts of love, altruism, and social intelligence are typically individual strengths while fairness is generally expanded to all. 
Peterson & Seligman in "" (2004) class humanity as one of six virtues that are consistent across all cultures.
Virtue ethics
Virtue ethics (or aretaic ethics , from Greek ἀρετή ("arete")) are normative ethical theories which emphasize virtues of mind and character. Virtue ethicists discuss the nature and definition of virtues and other related problems. These include how virtues are acquired, how they are applied in various real life contexts, and whether they are rooted in a universal human nature or in a plurality of cultures.
Theological virtues
The first mention in Christian literature of the three theological virtues is in St. Paul's first letter to the Thessalonians 1:3, "...calling to mind your work of faith and labor of love and endurance in hope..." In 1 Thessalonians 5:8, he refers to this triad of virtues again, "But since we are of the day, let us be sober, putting on the breastplate of faith and love and the helmet that is hope for salvation." 
In 1 Corinthians 13, Paul places the greater emphasis on Charity (Love). "So faith, hope, love remain, these three; but the greatest of these is love." First, because it informs the other two: "It bears all things, believes all things, hopes all things, endures all things." According to Augustine of Hippo, from a temporal perspective, love lasts, while "Hope isn't hope if its object is seen", and faith gives way to possession. This view is shared by Gregory of Nyssa.
Order (virtue)
"Let all your things have their places; let each part of your business have its time" is a saying attributed to Benjamin Franklin in 1730, while he was 20 years old. It was part of his 13 virtues.
Sloth (deadly sin)
Sloth includes ignoring the seven gifts of grace given by the Holy Ghost (wisdom, understanding, counsel, knowledge, piety, fortitude, and fear of the Lord); such disregard may lead to the slowing of spiritual progress towards eternal life, to the neglect of manifold duties of charity towards the neighbour, and to animosity towards those who love God.
Manusmriti
Similarly, in verse 4.204, states Olivelle, some manuscripts of Manusmriti list the recommended virtues to be, "compassion, forbearance, truthfulness, non-injury, self-control, not desiring, meditation, serenity, sweetness and honesty" as primary, and "purification, sacrifices, ascetic toil, gift giving, vedic recitation, restraining the sexual organs, observances, fasts, silence and bathing" as secondary. A few manuscripts of the text contain a different verse 4.204, according to Olivelle, and list the recommended virtues to be, "not injuring anyone, speaking the truth, chastity, honesty and not stealing" as central and primary, while "not being angry, obedience to the teacher, purification, eating moderately and vigilance" to desirable and secondary.
Seven virtues
The moral virtues are attitudes, dispositions, and good habits that govern one's actions, passions, and conduct according to reason; and are acquired by human effort. Immanuel Kant said, "Virtue is the moral strength of the will in obeying the dictates of duty". The cardinal virtues are prudence, justice, fortitude, and temperance.Philosophers recognized the interrelatedness of the virtues such that courage without prudence risks becoming mere foolhardiness. Aquinas found an interconnection of practical wisdom ("prudentia") and moral virtue. This is frequently termed "the Unity of the Virtues." Aquinas also argued that it not only matters what a person does but how the person does it. The person must aim at a good end and also make a right choice about the means to that end. The moral virtues direct the person to aim at a good end, but to ensure that the person make the right choices about the means to a good end, one needs practical wisdom.
Seven deadly sins
Pride (Latin, ) is considered, on almost every list, the original and most serious of the seven deadly sins: the perversion of the faculties that make humans more like God—dignity and holiness. It is also thought to be the source of the other capital sins. Also known as hubris (from ancient Greek ), or futility, it is identified as dangerously corrupt selfishness, the putting of one's own desires, urges, wants, and whims before the welfare of other people.
Cardinal virtues
Four cardinal virtues were recognized in classical antiquity and in traditional Christian theology:
These virtues derive initially from Plato's scheme, discussed in "Republic" Book IV, 426–435 (and see "Protagoras" 330b, which also includes piety ("hosiotes")). Cicero expanded on them, and Ambrose, Augustine of Hippo, and Thomas Aquinas adapted them while adding a set of theological virtues.
Intellectual virtue
Aristotle analyzed virtues into moral and intellectual virtues. In the "Posterior Analytics" and "Nicomachean Ethics" he identified five intellectual virtues as the five ways the soul arrives at truth by affirmation or denial. These are then separated into three classes:
The Book of Virtues: A Treasury of Great Moral Stories
The book is intended for the moral education of the young and is divided into different virtues: self-discipline, compassion, responsibility, friendship, work, courage, perseverance, honesty, loyalty, and faith.
Virtue
In the 8th Century, upon the occasion of his coronation as Holy Roman Emperor Charlemagne published a list of knightly virtues:
Buddhist eschatology
At this time he will teach humanity of the ten non-virtuous deeds (killing, stealing, sexual misconduct, lying, divisive speech, abusive speech, idle speech, covetousness, harmful intent and wrong views) and the ten virtuous deeds (the abandonment of: killing, stealing, sexual misconduct, lying, divisive speech, abusive speech, idle speech, covetousness, harmful intent and wrong views). He is described by Conze in Buddhist Scriptures: He currently resides in Tushita, but will come to Jambudvipa as successor to the historic Śākyamuni Buddha. Maitreya will achieve complete enlightenment during his lifetime, and following this reawakening, he will bring back the timeless teaching of dharma to this plane and rediscover enlightenment.
Five Virtues
Nimrata, translated as "humility", "benevolence" or "humbleness", is the fourth virtue.
Psychomachia
Despite the fact that seven virtues defeat seven vices, they are not the canonical seven deadly sins, nor the three theological and four cardinal virtues.Theatre historian, Jonas Barish uses the term psychomachia to describe anti-theatrical conflict during the nineteenth century.
Christian ethics
Christian virtues are often divided into four cardinal virtues and three theological virtues. Christian ethics includes questions regarding how the rich should act toward the poor, how women are to be treated, and the morality of war. Christian ethicists, like other ethicists, approach ethics from different frameworks and perspectives. The approach of virtue ethics has also become popular in recent decades, largely due to the work of Alasdair MacIntyre and Stanley Hauerwas.
Virtue
Christopher Peterson and Martin Seligman, two leading researchers in positive psychology, recognizing the deficiency inherent in psychology's tendency to focus on dysfunction rather than on what makes a healthy and stable personality, set out to develop a list of "Character Strengths and Virtues". After three years of study, 24 traits (classified into six broad areas of virtue) were identified, having "a surprising amount of similarity across cultures and strongly indicat[ing] a historical and cross-cultural convergence." These six categories of virtue are courage, justice, humanity, temperance, transcendence, and wisdom. Some psychologists suggest that these virtues are adequately grouped into fewer categories; for example, the same 24 traits have been grouped into simply: Cognitive Strengths, Temperance Strengths, and Social Strengths.
Socrates
The idea that there are certain virtues formed a common thread in Socrates's teachings. These virtues represented the most important qualities for a person to have, foremost of which were the philosophical or intellectual virtues. Socrates stressed that "the unexamined life is not worth living [and] ethical virtue is the only thing that matters."
Consecrated virgin
The Christian concept has a precedent in the Vestal Virgins of ancient Roman religion. 
Chastity is one of the Seven Virtues in Christian tradition, listed by  Gregory the Great at the end of the 6th century. Praise of chastity or celibacy, both male and female, as a religious virtue is already present in the New Testament, especially in 1 Corinthians, where Paul the Apostle suggests a special role for virgins or unmarried women () as more suitable for "the things of the Lord" ().
In 2 Corinthians 11:2, Paul alludes to the metaphor of the Church as Bride of Christ by addressing the congregation 
"I have espoused you to one husband, that I may present you as a chaste virgin to Christ".
In Christian hagiography, there are numerous accounts of pre-Nicaean virgin martyrs, such as
Margaret of Antioch, Agnes of Rome, Euphemia of Chalcedon and Lucia of Syracuse.
Virtue
This enumeration is traced to Greek philosophy and was listed by Plato in addition to piety: (hosiotēs), with the exception that wisdom replaced prudence as virtue. Some scholars consider either of the above four virtue combinations as mutually reducible and therefore not cardinal.
Virtue
There are also the Paramitas ("perfections"), which are the culmination of having acquired certain virtues. In Theravada Buddhism's canonical Buddhavamsa there are Ten Perfections ("dasa pāramiyo"). In Mahayana Buddhism, the Lotus Sutra ("Saddharmapundarika"), there are Six Perfections; while in the Ten Stages ("Dasabhumika") Sutra, four more "Paramitas" are listed.
The Faerie Queene
In addition to the six virtues Holiness, Temperance, Chastity, Friendship, Justice, and Courtesy, the Letter to Raleigh suggests that Arthur represents the virtue of Magnificence, which ("according to Aristotle and the rest") is "the perfection of all the rest, and containeth in it them all"; and that the Faerie Queene herself represents Glory (hence her name, Gloriana). The unfinished seventh book (the Cantos of Mutability) appears to have represented the virtue of "constancy."
Virtue
In Christianity, the three theological virtues are faith, hope and love, a list which comes from 1 Corinthians 13:13 ( "pistis" (faith), "elpis" (hope), "agape" (love), ). The same chapter describes love as the greatest of the three, and further defines love as "patient, kind, not envious, 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 humankind from other types of love such as friendship or physical affection.)
Ultima VII: The Black Gate
"Forge of Virtue" was an expansion pack that adds a quest to "Ultima VII" in which the Avatar must pass a series of tests to revalidate himself in the three principles of Truth, Love, and Courage, and destroy the last remnants of Exodus.
Patience is a virtue
Patience is a virtue is a proverbial phrase referring to one of the seven heavenly virtues typically said to date back to "Psychomachia," an epic poem written in the fifth century.
In popular culture, "Patience is a Virtue" can refer to:
Courage
David Hume listed virtues into two categories in his work "A Treatise of Human Nature" as artificial virtues and natural virtues. Hume noted in the Treatise that courage is a natural virtue. In the Treatise's section "Of Pride and Humility, Their Objects and Causes", Hume clearly stated courage is a cause of pride: "Every valuable quality of the mind, whether of the imagination, judgment, memory or disposition; wit, good-sense, learning, courage, justice, integrity; all these are the cause of pride; and their opposites of humility".
Manusmriti
Manusmriti lists and recommends virtues in many verses. For example, verse 6.75 recommends non-violence towards everyone and temperance as key virtues, while verse 10.63 preaches that all four varnas must abstain from injuring any creature, abstain from falsehood and abstain from appropriating property of others.
Virtue ethics
There are several different lists of particular virtues. Socrates argued that virtue is knowledge, which suggests that there is really only one virtue. The Stoics concurred, claiming the four cardinal virtues were only aspects of true virtue. John McDowell is a recent defender of this conception. He argues that virtue is a "perceptual capacity" to identify how one ought to act, and that all particular virtues are merely "specialized sensitivities" to a range of reasons for acting.Aristotle identifies approximately eighteen virtues that enable a person to perform their human function well. He distinguished virtues pertaining to emotion and desire from those pertaining to the mind. The first he calls "moral" virtues, and the second intellectual virtues (though both are "moral" in the modern sense of the word). Each moral virtue was a mean (see golden mean) between two corresponding vices, one of excess and one of deficiency. Each intellectual virtue is a mental skill or habit by which the mind arrives at truth, affirming what is or denying what is not. In the "Nicomachean Ethics" he discusses about 11 moral virtues:1. Courage in the face of fear
Fruit of the Holy Spirit
Aquinas pointed that numbered among the fruits of the Holy Spirit are certain virtues, such as charity, meekness, faith, and chastity. Augustine defined virtue as "a good habit consonant with our nature."
Seven generation sustainability
Instead, the only passage mentioning the number seven talks about qualities that Iroquois leaders should have, while the end of the passage advises them to consider the welfare of future generations."We now do crown you with the sacred emblem of the deer's antlers, the emblem of your Lordship. You shall now become a mentor of the people of the Five Nations. "The thickness of your skin shall be seven spans" -- which is to say that you shall be proof against anger, offensive actions and criticism. [...] "Look and listen for the welfare of the whole people and have always in view not only the present but also the coming generations", even those whose faces are yet beneath the surface of the ground -- the unborn of the future Nation."Oren Lyons, Chief of the Onondaga Nation, writes: "We are looking ahead, as is one of the first mandates given us as chiefs, to make sure and to make every decision that we make relate to the welfare and well-being of the seventh generation to come. ... What about the seventh generation? Where are you taking them? What will they have?"
Euphuism
"It is virtue, yea virtue, gentlemen, that maketh gentlemen; that maketh the poor rich, the base-born noble, the subject a sovereign, the deformed beautiful, the sick whole, the weak strong, the most miserable most happy. There are two principal and peculiar gifts in the nature of man, knowledge and reason; the one commandeth, and the other obeyeth: these things neither the whirling wheel of fortune can change, neither the deceitful cavillings of worldlings separate, neither sickness abate, neither age abolish". ("Euphues, the Anatomy of Wit")
Temperance (virtue)
Temperance is one of the six virtues in the positive psychology classification, included with wisdom, courage, humanity, justice, and transcendence. It is generally characterized as the control over excess, and expressed through characteristics such as chastity, modesty, humility, self-regulation, hospitality, decorum, abstinence, forgiveness and mercy; each of these involves restraining an excess of some impulse, such as sexual desire, vanity, or anger.