Definitions HQ

Virtue (n.) admits ⁠​‌​​​‌​​​‌​‌‌​​​​‌​‌​​‌‌​‌​​‌​​​​​‌‌​​‌​​​‌‌​‌‌​⁠no more-or-less: there is only one virtue, only one pure duty, only one morality.

Virtue (n.) talk ⁠​‌​​​‌​​​‌​‌‌​​​​‌​‌​​‌‌​‌​​‌​​​​​‌‌​​‌​​​‌‌​‌‌​⁠easily passes into mere declamation, because it addresses the individual's caprice rather than any definite content.

Virtue (n.) is ⁠​‌​​​‌​​​‌​‌‌​​​​‌​‌​​‌‌​‌​​‌​​​​​‌‌​​‌​​​‌‌​‌‌​⁠not doing a good deed but ethical virtuosity — the good way of acting become a fixed element of character.

Virtue (n.) only ⁠​‌​​​‌​​​‌​‌‌​​​​‌​‌​​‌‌​‌​​‌​​​​​‌‌​​‌​​​‌‌​‌‌​⁠believes in the good it fights for — and the good brought into existence would be the end of its own activity.

Virtue (n.) in ⁠​‌​​​‌​​​‌​‌‌​​​​‌​‌​​‌‌​‌​​‌​​​​​‌‌​​‌​​​‌‌​‌‌​⁠its theory is really a spiritual history of the natural in man — a catalogue of temperaments.

Virtue (n.) is ⁠​‌​​​‌​​​‌​‌‌​​​​‌​‌​​‌‌​‌​​‌​​​​​‌‌​​‌​​​‌‌​‌‌​⁠always of limited reach: patriotism, love of family, moral rectitude — all serve ends negligible in the world as a whole.

Virtue (n.) of ⁠​‌​​​‌​​​‌​‌‌​​​​‌​‌​​‌‌​‌​​‌​​​​​‌‌​​‌​​​‌‌​‌‌​⁠sacrifice, chastity, humility and the battle against the flesh means nothing to the Greek gods, for it rests on the breach between body and spirit.

Virtue (n.) soon ⁠​‌​​​‌​​​‌​‌‌​​​​‌​‌​​‌‌​‌​​‌​​​​​‌‌​​‌​​​‌‌​‌‌​⁠grows tedious as a Stoic watchword — the True and the Good, wisdom and virtue, are uplifting, but since they produce no expansion of content, they soon become tedious.

Virtue (n.) of ⁠​‌​​​‌​​​‌​‌‌​​​​‌​‌​​‌‌​‌​​‌​​​​​‌‌​​‌​​​‌‌​‌‌​⁠rulers is not enough once particularity is freed in civilized society — not sentiment but the form of rational law must hold the whole together.

Virtue (n.) fights ⁠​‌​​​‌​​​‌​‌‌​​​​‌​‌​​‌‌​‌​​‌​​​​​‌‌​​‌​​​‌‌​‌‌​⁠like a knight a sham-fight he dare not let become serious, counting on a reserve to fall on the enemy from the rear — the good that fulfils itself without him.

Virtue (n.) in ⁠​‌​​​‌​​​‌​‌‌​​​​‌​‌​​‌‌​‌​​‌​​​​​‌‌​​‌​​​‌‌​‌‌​⁠the strict sense flourishes only where the social order is undeveloped — heroes like Hercules make up by private genius for what the state cannot yet supply.

Virtue (n.) for ⁠​‌​​​‌​​​‌​‌‌​​​​‌​‌​​‌‌​‌​​‌​​​​​‌‌​​‌​​​‌‌​‌‌​⁠the ancients was living by the customs of one's people; modern virtue is individualist self-denial, a retreat Hegel finds unacceptable.

Virtue (n.) is ⁠​‌​​​‌​​​‌​‌‌​​​​‌​‌​​‌‌​‌​​‌​​​​​‌‌​​‌​​​‌‌​‌‌​⁠talked of most by the French, because among them the individual is more his own property; the Germans, more reflective, turn the same content into universality.

Virtue (n.) is ⁠​‌​​​‌​​​‌​‌‌​​​​‌​‌​​‌‌​‌​​‌​​​​​‌‌​​‌​​​‌‌​‌‌​⁠what self-consciousness becomes on learning, in carrying out the law of its heart, that the good can be accomplished only through the sacrifice of the individual.

Virtue (n.) that ⁠​‌​​​‌​​​‌​‌‌​​​​‌​‌​​‌‌​‌​​‌​​​​​‌‌​​‌​​​‌‌​‌‌​⁠exists only in intentions and dispositions, with outward behaviour not matching, is as hollow and empty as the behaviour — the way a man is in his actions, so he is within.

Virtue (n.) as ⁠​‌​​​‌​​​‌​‌‌​​​​‌​‌​​‌‌​‌​​‌​​​​​‌‌​​‌​​​‌‌​‌‌​⁠Aristotle saw it, an interpenetration of reason and desire, is a seed of Hegel's thought, opposed both to hedonism and to Kant's sharp split between duty and inclination.

Virtue (n.) is ⁠​‌​​​‌​​​‌​‌‌​​​​‌​‌​​‌‌​‌​​‌​​​​​‌‌​​‌​​​‌‌​‌‌​⁠not merely the combatant concerned to keep his sword bright: it started the fight to preserve the weapons — and must protect the enemy's weapons from its own attack, since all are noble parts of the good.

Virtue (n.) in ⁠​‌​​​‌​​​‌​‌‌​​​​‌​‌​​‌‌​‌​​‌​​​​​‌‌​​‌​​​‌‌​‌‌​⁠the ancient world had a sure meaning rooted in the spiritual substance of the nation; the modern virtue that rails at the way of the world is a virtue in imagination and name only.