(By the way, a question is sometimes raised, whether the moral choice or the actions have most to do with Virtue, since it consists in both: it is plain that the perfection of virtuous action requires both: but for the actions many things are required, and the greater and more numerous they are the more.)

The actions from which [virtue] was produced are also those in which it is exercised.

What society calls virtue is for the most part a mere phantom conjured by our passions; we give it a respectable name so that we can do what we like with impunity.

That which men call virtue is usually no more than a phantom formed by our passions, to which one gives an honest name in order to do with impunity whatever one wishes.

Virtue is a system and men do heroic acts as part of the day's work and without self-consciousness.

For 'activity in conformity with virtue' involves virtue.

habits of virtue and vice are caused by acts

Virtue, then, is twofold, intellectual and moral. Both the coming-into-[1103a] being and increase of intellectual virtue result mostly from teaching — hence it requires experience and time — whereas moral virtue is the result of habit, and so it is that moral virtue got its name [ēthikē] by a slight alteration of the term habit [ethos].

Morals concern nothing less than the whole character, and the whole character is identical with the man in all his concrete make-up and manifestations. To possess virtue does not signify to have cultivated a few namable and exclusive traits; it means to be fully and adequately what one is capable of becoming through association with others in all the offices of life. The moral and the social quality of conduct are, in the last analysis, identical with each other.

Virtue is the desire of things honourable and the power of attaining them.

The names of virtues, with their precepts, were:
1. Temperance. Eat not do 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 employ’d 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 extreams; forbear resenting injuries so much as you think they deserve.
10. Cleanliness. Tolerate no uncleanliness in body, cloths, or habitation.
11. Tranquillity. 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.

Virtue itself turns vice, being misapplied,
And vice sometime by action dignified.

Our virtues are most frequently but vices disguised.

If virtue cannot shine bright, but by the conflict of contrary appetites, shall we then say that she cannot subsist without the assistance of vice, and that it is from her that she derives her reputation and honor?