107. Why there are four cardinal virtues
107. WHY THERE ARE FOUR CARDINAL VIRTUES
What is the reason, in the nature of things, for the popularity of the traditional four cardinal virtues of Prudence, Justice, Temperance, and Fortitude?
The entire structure of good works is built on four virtues. . . . The virtue of which we speak now is good as defined by reason, which good can be considered in two ways. First, as existing in the very act of reason: and thus we have one principal virtue, called Prudence (practical wisdom); Secondly, according as the reason puts its order into something else, either into operations (actions), and then we have Justice; or into passions, and then we need two virtues. For the need of putting the order of reason into the passions is due to their thwarting reason; and then the passions need a curb, which we call Temperance (moderation, self-control); secondly, by the passions withdrawing us from following the dictate of reason, e.g., through fear of danger or toil; and then man needs to be strengthened for that which reason dictates, lest he turn back; and to this end there is Fortitude (courage). . . .
For there are four subjects of the virtue we speak of now, viz. the power which is rational in its essence, and this is perfected by Prudence, and that which is rational by participation, and this is threefold: the will, subject of Justice; the concupiscible (attracting) faculty, subject of Temperance; and the irascible (repelling) faculty, subject of Fortitude (I-II,61,2).
St. Thomas is very traditional, both in the sense that he reaffirms and justifies the best of the philosophy he inherits from his philosophical predecessors (Socrates, Plato, Aristotle, Dionysius, Augustine, Boethius) and in the sense that his own philosophy has become an inheritance and a “school” of philosophy that many of his successors have reaffirmed and imbibed as wise and profitable. But he always gives a reason for the tradition; tradition serves reason, not vice versa. Here he gives two reasons for the tradition that of all the natural virtues these four are “cardinal,” i.e., the hinges (“cardes”) on which all other virtues turn, the foundations on which all the other virtues are built. For they perfect the essential powers of the soul of the person. They are the most personal and internal and substantial: they inhere in our very selves.
It is a useful exercise to make a little map, in outline form, of St. Thomas’ explanation of the four cardinal virtues. It is a map of the first floor of the soul of a saint, thus a map of your own future. For the very meaning of life is to become that. And it is much more likely that you will reach the goal at the end of the road if you have a good map of the road to it.
There are higher virtues than these (the three “theological virtues” or God—related virtues of faith, hope and charity), but these four are the foundation of all virtue in the non-supernatural dimensions of man. (There is no such thing as a purely natural man without any relationship to God. It is an abstraction. But abstractions are useful if we remember they are only abstractions.)
The theological virtues are first in value, but the four cardinal natural virtues are known first and must exist first in any person who aspires to the higher virtues. For instance, if prudence (practical wisdom) is not in one’s reason, one will have no good reasons to believe the Faith; and if justice is not already in place in the soul, charity will not be able to transcend justice and transform and fulfill it.
All four of these virtues have broader and deeper and more attractive meanings in St. Thomas, and the ancients, than they do in modern parlance. “Prudence” does not mean merely “safety first” but knowing the right thing to do in concrete situations. “Justice” does not mean merely punishment but doing the right thing, giving everyone what is due. “Temperance” does not mean merely not eating too much and not getting drunk, or having fewer or weaker desires, but mastering rather than being mastered by your desires. And “Fortitude” does not mean merely willpower but the inner strength to love something good so much that you will endure the lesser evil of pain for its sake. (And “reason” does not mean merely logical argumentation or calculating, but knowing what really is.)