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.

man’s dignity consists in the following facts which distinguish man from animals. First, that he has a playful curiosity and a natural genius for exploring knowledge; second, that he has dreams and a lofty idealism (often vague, or confused, or cocky, it is true, but nevertheless worthwhile); third, and still more important, that he is able to correct his dreams by a sense of humor, and thus restrain his idealism by a more robust and healthy realism; and finally, that he does not react to surroundings mechanically and uniformly as animals do, but possesses the ability and the freedom to determine his own reactions and to change surroundings at his will.

The dignity of man rests above all on the fact that he is called to communion with God. This invitation to converse with God is addressed to man as soon as he comes into being. For if man exists, it is because God has created him through love, and through love continues to hold him in existence.

To our surprise, almost every single one of these traditions flung across three thousand years and the entire face of the earth endorsed six virtues: Wisdom and knowledge Courage Love and humanity Justice Temperance Spirituality and transcendence

But the true virtue of human beings is fitness to live together as equals; claiming nothing for themselves but what they freely concede to every one else; regarding command of any kind as an exceptional necessity, and in all cases a temporary one; and preferring, whenever possible, the society of those with whom leading and following can be alternate and reciprocal.

If a man be without the virtues proper to humanity, what has he to do with music?

To be a man and live among men is miraculous, even if we know the vile deeds and crimes that people are capable of. Every day we build together an enormous beehive with our thoughts, discoveries, inventions, works, lives. Even that analogy is hardly accurate; it is too static, since our collective work is constantly changing and displaying itself in various colors, subject to time or history. Again, this is an insufficient description, because it ignores the most important thing: that this collective creation is given life by the most private, hidden fuel of all individual aspirations and decisions. The oddity of man's exceptional calling rests principally on his being a comical being, forever immature, so that a group of children with their easy mood swings from laughter to crying is the best illustration of his lack of dignity. A few years pass, and suddenly they are adults, taking control and supposedly prepared to make pronouncements on public matters and even to take upon themselves the duties of father and mother, although it would be good if they first had an entire life of their own to prepare for this.

The greatest virtue of man is perhaps curiosity.
ربما يكون الفضول هو اعظم فضائل البشر

Aristotle defined the virtues simply as the ways of behaving that are most conducive to happiness in life.

These virtues are formed in man by his doing the actions ... The good of man is a working of the soul in the way of excellence in a complete life.

Therefore, in a time of Perfect Virtue, the gait of men is slow and ambling; their gaze is steady and mild. In such an age, mountains have no paths or trails, lakes no boats or bridges. The ten thousand things live species by species, one group settled close to another. Birds and beasts form their flocks and herds; grass and trees grow to fullest height. So it happens that you can tie a cord to the birds and beasts and lead them about or bend down the limb and peer into the nest of the crow and the magpie. In this age of Perfect Virtue, men live the same as birds and beasts, group themselves side by side with the ten thousand things. Who then knows anything about “gentleman” or “petty man”? Dull and unwitting, men have no wisdom; thus their Virtue does not depart from them. Dull and unwitting, they have no desire; this is called uncarved simplicity. In uncarved simplicity, the people attain their true nature.

If a man be without the virtues proper to humanity, what has he to do with the rites of propriety? If a man be without the virtues proper to humanity, what has he to do with music?

The Bible sees a peculiar virtue in powerlessness, appropriate to a people which has seldom possessed power, and suffered much from its exercise; but it also sees virtue in achievement, and achievement as the sign of virtue, especially of those once weak and lowly. Both Joseph and Moses had no rights of birth, and narrowly survived vulnerable childhoods or youth; but both had the God-endowed qualities to bring them to greatness by their own efforts.

There is one aspect of the change in moral values brought about by the advance of collectivism which at the present time provides special food for thought. It is that the virtues which are held less and less in esteem and which consequently become rarer and precisely those on which the British people justly prided themselves and in which they were generally agreed to excel. The virtues possessed by Anglo-Saxons in a higher degree than most other people, excepting only a few of the smaller nations, like the Swiss and the Dutch, were independence and self-reliance, individual initiative and local responsbility, the successful reliance on voluntary activity, noninterference with one's neighbor and tolerance of the different and queer, respect for custom and tradition, and a healthy suspicion of power and authority.