10. Now, another aspect of these virtues.

In Book I Aristotle says that three kinds of lives are thought to beespecially attractive: one is devoted to pleasure, a second topolitics, and a third to knowledge and understanding (1095b17–19). InX.6–9 he returns to these three alternatives, and explores themmore fully than he had in Book I. The life of pleasure is construed inBook I as a life devoted to physical pleasure, and is quicklydismissed because of its vulgarity. In X.6, Aristotle concedes thatphysical pleasures, and more generally, amusements of all sorts, aredesirable in themselves, and therefore have some claim to be ourultimate end. But his discussion of happiness in Book X does notstart from scratch; he builds on his thesis that pleasure cannot beour ultimate target, because what counts as pleasant must be judged bysome standard other than pleasure itself, namely the judgment of thevirtuous person. Amusements will not be absent from a happy life,since everyone needs relaxation, and amusements fill this need. Butthey play a subordinate role, because we seek relaxation in order toreturn to more important activities.

List of Virtues - World Language Process

THE VIRTUES 5. Now we start detailing the eight virtues of a highly successful person.
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Adventures from the Book of Virtues - Wikipedia

6. People notice the setting more than the diamond itself. To the naked human eye, most decent quality diamonds look the same. Unless the stone is yellow, has major inclusions, or has a distinctly lopsided cut, no one will be able to distinguish an ideal cut, E color, VS-1 stone from a lesser-quality diamond just by looking at it. What people do notice is the setting - how the stone is featured or placed, side stones, and the craftsmanship and artistry of the band. Knowing this - does it make more sense to focus your attention and dollars on a better stone, or on a better setting?

The Seven Virtues of Divorce - Forbes

This is not to say that only virtue ethicists attend to virtues, any more than it is to say that only consequentialists attend to consequences or only deontologists to rules. Each of the above-mentioned approaches can make room for virtues, consequences, and rules. Indeed, any plausible normative ethical theory will have something to say about all three. What distinguishes virtue ethics from consequentialism or deontology is the centrality of virtue within the theory (Watson 1990; Kawall 2009). Whereas consequentialists will define virtues as traits that yield good consequences and deontologists will define them as traits possessed by those who reliably fulfil their duties, virtue ethicists will resist the attempt to define virtues in terms of some other concept that is taken to be more fundamental. Rather, virtues and vices will be foundational for virtue ethical theories and other normative notions will be grounded in them.

This virtue means that we have a very practical awareness of God in every aspect of our life.
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The Virtues Project - Virtues Lists;

Since Aristotle thinks that the pursuit of one's own happiness,properly understood, requires ethically virtuous activity and willtherefore be of great value not only to one's friends but to thelarger political community as well, he argues that self-love is anentirely proper emotion—provided it is expressed in the love ofvirtue (IX.8). Self-love is rightly condemned when it consists in thepursuit of as large a share of external goods—particularlywealth and power—as one can acquire, because such self-loveinevitably brings one into conflict with others and undermines thestability of the political community. It may be tempting to castAristotle's defense of self-love into modern terms by calling him anegoist, and “egoism” is a broad enough term so that,properly defined, it can be made to fit Aristotle's ethicaloutlook. If egoism is the thesis that one will always act rightly ifone consults one's self-interest, properly understood, then nothingwould be amiss in identifying him as an egoist.

The Nine Noble Virtues – Life Codes to Live by - …

Remember that these perturbations of the truth originated from minds that saw godliness as a virtue that was admired by their culture and that would lead them to worldly gains.

Twelve Virtues of Rationality - Eliezer S. Yudkowsky

The touchstone for eudaimonist virtue ethicists is a flourishing human life. For agent-based virtue ethicists it is an exemplary agent’s motivations. The target-centered view developed by Christine Swanton (2003), by contrast, begins with our existing conceptions of the virtues. We already have a passable idea of which traits are virtues and what they involve. Of course, this untutored understanding can be clarified and improved, and it is one of the tasks of the virtue ethicist to help us do precisely that. But rather than stripping things back to something as basic as the motivations we want to imitate or building it up to something as elaborate as an entire flourishing life, the target-centered view begins where most ethics students find themselves, namely, with the idea that generosity, courage, self-discipline, compassion, and the like get a tick of approval. It then examines what these traits involve.