Editing Virtue (section)

===Eastern religions===
====Buddhism====
{{main|Buddhist ethics}}
{{See also|Five precepts}}
Buddhist practice as outlined in the [[Noble Eightfold Path]] can be regarded as a progressive list of virtues.<ref>{{Cite book|last=Sponberg|first=Alan|chapter=Bodhisattva Path|editor-last1=Keown|editor-first1=Damien|page=[https://books.google.com/books?id=NFpcAgAAQBAJ&pg=PA89 89]|title=Encyclopedia of Buddhism|editor-last2=Prebish|editor-first2=Charles S.|year=2010|publisher=Routledge|isbn=978-1-136-98588-1|language=en}}</ref>
# Right View – realizing the [[Four Noble Truths]] ({{transliteration|sa|samyag-vyāyāma}}, {{transliteration|pi|sammā-vāyāma}}).
# Right Mindfulness – mental ability to see things for what they are with clear consciousness ({{transliteration|sa|samyak-smṛti}}, {{transliteration|pi|sammā-sati}}).
# Right Concentration – wholesome one-pointedness of mind ({{transliteration|sa|samyak-samādhi}}, {{transliteration|pi|sammā-samādhi}}).

Buddhism's four {{transliteration|pi|[[brahmavihara]]}} ("Divine States") can be more properly regarded as virtues in the European sense. They are:
# {{transliteration|pi|[[Maitrī|Mettā]]}}/{{transliteration|sa|Maitrī}}: loving-kindness towards all; the hope that a person will be well; loving kindness is the wish that all sentient beings, without any exception, be happy.<ref name="autogenerated2">{{cite web|url=https://www.buddhanet.net/e-learning/buddhism/bs-s15.htm |title=Buddhist Studies for Secondary Students, Unit 6: The Four Immeasurables |publisher=Buddhanet.net |access-date=2014-01-01}}</ref>
# {{transliteration|sa|[[Karuṇā]]}}: compassion; the hope that a person's sufferings will diminish; compassion is the wish for all sentient beings to be free from suffering.<ref name="autogenerated2" />
# {{transliteration|pi|[[Muditā]]}}: altruistic joy in the accomplishments of a person, oneself or other; sympathetic joy is the wholesome attitude of rejoicing in the happiness and virtues of all sentient beings.<ref name="autogenerated2" />
# {{transliteration|pi|Upekkhā}}/{{transliteration|sa|[[Upekṣā]]}}: equanimity, or learning to accept both loss and gain, [[praise]] and [[blame]], success and failure with detachment, equally, for oneself and for others. Equanimity means not to distinguish between friend, enemy or stranger, but to regard every sentient being as equal. It is a clear-minded tranquil state of mind – not being overpowered by delusions, mental dullness, or agitation.<ref>{{Cite web |url=http://buddhism.kalachakranet.org/immeasurables_love_compassion_equanimity_rejoicing.html |title=A View on Buddhism, The four immeasurables: Love, Compassion, Joy and Equanimity |access-date=2006-08-19 |archive-url=https://web.archive.org/web/20060819075238/http://buddhism.kalachakranet.org/immeasurables_love_compassion_equanimity_rejoicing.html |archive-date=2006-08-19 |url-status=dead }}</ref>{{better source needed|date=July 2023}}

There are also the {{transliteration|pi|[[Pāramitā]]s}} ("perfections"), which are the culmination of having acquired certain virtues. In [[Theravada]] [[Buddhism]]'s [[Pali Canon|canonical]] ''[[Buddhavaṃsa]]''<ref>Buddhavamsa, chapter 2. For an on-line reference to the Buddhavamsa's seminality in the Theravada notion of ''parami'', see {{cite web|url=https://www.accesstoinsight.org/lib/authors/bodhi/wheel409.html|translator=Bikkhu Bodhi|title=A Treatise on the Paramis, from the Commentary to the Cariyapitaka|author=Acariya Dhammapala|date=2005}}<br>In terms of other examples in the [[Pali literature]], {{cite book|title=The Pali Text Society's Pali-English Dictionary|chapter=Pāramī|editor-first1=T.W.|editor-last1=Rhys Davids|editor-link1=Thomas William Rhys Davids|editor-first2=William|editor-last2=Stede|page=P77|chapter-url=https://archive.org/details/in.ernet.dli.2015.228441/page/n497/mode/1up|date=1921|volume=1}} cites [[Jataka]] i.73 and [[Dhammapada]] [[Atthakatha]] i.84. Bodhi (2005) also mentions Acariya [[Dhammapala]]'s treatise in the [[Cariyapitaka]]-[[Atthakatha]] and the [[Brahmajala Sutta (Theravada)|Brahmajala Sutta]] [[Subcommentaries, Theravada|subcommentary (''tika'')]].</ref> there are Ten Perfections ({{transliteration|pi|dasa pāramiyo}}). In [[Mahayana]] Buddhism, the [[Lotus Sutra]] (''Saddharmapundarika''), there are Six Perfections; while in the [[Dasabhumika Sutra|Ten Stages]] (''Dasabhumika'') Sutra, four more {{transliteration|pi|Paramitas}} are listed.

====Daoism====
{{see also|Three Treasures (Taoism)}}
"Virtue", translated from Chinese {{transliteration|zh|[[De (Chinese)|de]]}} ({{lang|zh|[[Wikt:德|德]]}}), is also an important concept in [[Chinese philosophy]], particularly [[Daoism]]. ''De'' ({{zh|c=德|p=''dé''| w=''te''}}) originally meant normative "virtue" in the sense of "personal character; inner strength; integrity", but semantically changed to moral "virtue; kindness; morality". Note the semantic parallel for English ''[[Wikt:virtue|virtue]]'', with an archaic meaning of "inner potency; divine power" (as in "by virtue of") and a modern one of "moral excellence; goodness".{{citation needed|date=November 2013}}

In early periods of [[Confucianism]], moral manifestations of "virtue" include {{transliteration|zh|ren}} ("[[Human nature|humanity]]"), ''xiao'' ("[[filial piety]]"), and {{transliteration|zh|li}} ("[[Li (Confucian)|proper behavior, performance of rituals]]"). The notion of {{transliteration|zh|[[Confucianism#Humaneness|ren]]}} – according to Simon Leys – means "humanity" and "goodness". {{transliteration|zh|Ren}} originally had the archaic meaning in the Confucian Book of Poems of "virility", but progressively took on shades of ethical meaning.<ref>{{cite journal|doi=10.1080/02549948.1974.11731098|jstor=40726170|author1-link=Lin Yu-sheng|author=Lin Yu-sheng|s2cid=170207315|title=The evolution of the pre-Confucian meaning of jen and the Confucian concept of moral autonomy|journal=Monumenta Serica|volume=31|year=1974–75|pages=172–204 }}</ref> Some scholars consider the virtues identified in early Confucianism as non-theistic philosophy.<ref name="autogenerated1971">{{cite book | last=Yang | first=C. K. | title=Religion in Chinese Society: a study of contemporary social functions of religion and some of their historical factors | publisher=University of California Press | date=1961 | isbn=978-0-88133-621-4 | page=}}</ref>

The Daoist concept of {{transliteration|zh|De}}, compared to Confucianism, is more subtle, pertaining to the "virtue" or ability that an individual realizes by following the {{transliteration|zh|[[Tao|Dao]]}} ("the Way"). One important normative value in much of Chinese thinking is that one's social status should result from the amount of virtue that one demonstrates, rather than from one's birth. In the ''[[Analects]]'', [[Confucius]] explains {{transliteration|zh|de}} as follows: "He who exercises government by means of his virtue may be compared to the north polar star, which keeps its place and all the stars turn towards it."<ref>{{cite web|url=http://www.afpc.asso.fr/wengu/wg/wengu.php?no=17&l=Lunyu|url-status=dead|title=The Analects of Confucius: Lunyu II.1 (17)|archive-url=https://web.archive.org/web/20070927005031/http://www.afpc.asso.fr/wengu/wg/wengu.php?no=17&l=Lunyu |archive-date=2007-09-27|translator-link=James Legge|translator-first=James|translator-last=Legge}}</ref> In later periods, particularly from the Tang dynasty period, Confucianism  absorbed and melded its own concepts of virtues with those from Daoism and Buddhism.<ref name="autogenerated1971"/>

There are symbols that represent virtue in Chinese Culture. Chinese classic paintings have many symbols representing virtue. Plum blossom represents resilience and perseverance. Orchid represents elegance, gentleness, and quietness. Bamboo represents loyalty, trust-worthiness, and humility. Chrysanthemum represents genuineness and simplicity.{{citation needed|date=June 2021}}

====Hinduism====
{{main|Hindu ethics}}Virtue is a much debated<ref>{{cite book | last=Hindery | first=Roderick | title=Comparative Ethics in Hindu and Buddhist Traditions | publisher=Motilal Banarsidass Publ. | date=1978 | isbn=978-81-208-0866-9|pages=268–272|quote=[T]he ''srutis'' did not pretend to deal with all situations or irregularities in the moral life, leaving these matters to human reasons ([[Mahabharata]] XII.109); Accordingly, 'that again which is virtue may, according to time and place, be sin'.... Under certain conditions, 'acts that are apparently evil' can be permitted if they 'produce consequences that are good' (Mahabharata XII.37).... [Hindu scripture] notes the interrelationship of several virtues, consequentially. 'Anger springs from covetousness.' Envy 'disappears in consequence of compassion and knowledge of self' (Mahabharata XII.163).}}</ref> and an evolving concept in ancient scriptures of Hinduism.<ref>{{multiref2
|1={{cite book|last=Crawford|first=S. Cromwell|year=1982|title=The Evolution of Hindu Ethical Ideals|publisher=University of Hawaii Press|series=Asian Studies|volume=28|isbn=978-0-8248-0782-5 |url=https://archive.org/details/evolutionofhindu0000craw|url-access=registration}}
|2={{cite book|editor-last1=Becker|editor-last2=Becker|editor-first1=Lawrence C.|editor-first2=Charlotte B.|year=2001|title=Encyclopedia of Ethics|isbn=978-0415936729|edition=2nd|publisher=Routledge|volume=II|pages=845–848}}
}}</ref> The essence, need and value of virtue is explained in Hindu philosophy as something that cannot be imposed, but something that is realized and voluntarily lived up to by each individual. For example, [[Apastamba]] explained it thus: "virtue and vice do not go about saying—here we are!; neither the Gods, Gandharvas, nor ancestors can convince us—this is right, this is wrong; virtue is an elusive concept, it demands careful and sustained reflection by every man and woman before it can become part of one's life.<ref>{{cite book|first=Phillip|last=Wagoner|chapter=Foreword|title=Dharma: Hindu Approach to a Purposeful Life|date=November 2013 |publisher=Periplus Line LLC |isbn=978-1-62209-672-5}}
* See also: ''[[Apastamba Dharmasutra|Āpastamba Dharmasūtra]]'' 1.20.6</ref>

Virtues lead to {{transliteration|sa|[[Punya (Hinduism)|punya]]}} ({{lang|sa|पुण्य}},<ref>{{cite web|url=http://spokensanskrit.de/index.php?tinput=puNya&direction=SE&script=HK&link=yes&beginning=0|title=puNya|website=Spoken Sanskrit English Dictionary|date=2010|url-status=dead|archive-url=https://web.archive.org/web/20170126030805/http://spokensanskrit.de/index.php?tinput=puNya&direction=SE&script=HK&link=yes&beginning=0|archive-date=2017-01-26}}</ref> holy living) in Hindu literature; while vices lead to {{transliteration|sa|pap}} ({{lang|sa|पाप}}, [[sin]]). Sometimes, the word {{transliteration|sa|punya}} is used interchangeably with virtue.<ref>{{cite book | title=What Is Hinduism? | publisher=Himalayan Academy Publications | year=2007 | isbn=978-1-934145-00-5 | page=377}}</ref>

The virtues that constitute a [[dharma|dharmic]] life – that is a moral, ethical, virtuous life – evolved in [[veda]]s and [[upanishad]]s. Over time, new virtues were conceptualized and added by ancient Hindu scholars: some replaced, others merged. For example, [[Samhita|Manusamhita]] initially listed ten virtues necessary for a human being to live a dharmic life: {{transliteration|sa|[[Dhrti|Dhriti]]}} (courage), {{transliteration|sa|[[kshama]]}} ([[patience]] and [[forgiveness]]), {{transliteration|sa|[[Temperance (virtue)#Hinduism|dama]]}} ([[Temperance (virtue)|temperance]]), {{transliteration|sa|[[Achourya|asteya]]}} (Non-covetousness/Non-stealing), {{transliteration|sa|[[Shaucha|saucha]]}} (inner purity), {{transliteration|sa|indriyani-graha}} (control of senses), {{transliteration|sa|[[Dhi (Hindu thought)|dhi]]}} (reflective prudence), {{transliteration|sa|[[Vidya (philosophy)|vidya]]}} (wisdom), {{transliteration|sa|[[satya]]m}} (truthfulness), and {{transliteration|sa|[[akrodha]]}} (freedom from anger).<ref>{{cite book | last=Tiwari | first=Kedar Nath | title=Classical Indian Ethical Thought: A Philosophical Study of Hindu, Jaina, and Buddhist Morals | year=1998 | isbn=978-81-208-1608-4 | pages=52–55|publisher=Motilal Banarsidass Publishers|url=https://archive.org/details/nhAt_classical-indian-ethical-thought-kedar-nath-tiwari_202012}}</ref> In later verses, this list was reduced to five virtues by the same scholar, by merging and creating a broader concept. The shorter list of virtues became: {{transliteration|sa|Ahimsa}} ([[Ahimsa|Non-violence]]), {{transliteration|sa|dama}} (self restraint), {{transliteration|sa|asteya}} (Non-covetousness/Non-stealing), {{transliteration|sa|saucha}} (inner purity), and {{transliteration|sa|satyam}} (truthfulness).<ref>{{multiref2
|1={{cite journal|last=Gupta|first=B|year=2006|title=Bhagavad Gītā as Duty and Virtue Ethics|journal=Journal of Religious Ethics|volume=34|number=3|pages=373–395|doi=10.1111/j.1467-9795.2006.00274.x}}
|2={{cite book | last1=Mohapatra | first1=Amulya | last2=Mohapatra | first2=Bijaya | title=Hinduism | publisher=Mittal Publications | date=1 January 1993 | isbn=978-81-7099-388-9 | pages=37–40}}
}}</ref>

The [[Bhagavad Gita]] – considered one of the epitomes of historic Hindu discussion of virtues and an allegorical debate on what is right and what is wrong – argues some virtues are not necessarily always absolute, but sometimes relational. For example, it explains that a virtue such as {{transliteration|sa|[[Ahimsa]]}} must be re-examined when one is faced with war or violence from the aggressiveness, immaturity, or ignorance of others.<ref>{{multiref2
|1={{cite journal|last=Subedi|first=S.P.|year=2003|title=The Concept in Hinduism of 'Just War'|journal=Journal of Conflict and Security Law|volume=8|number=2|pages=339–361|doi=10.1093/jcsl/8.2.339 }}
|2={{cite journal|last=Bakker|first=F.L.|year=2013|title=Comparing the Golden Rule in Hindu and Christian Religious Texts|journal=Studies in Religion/Sciences Religieuses|volume=42|number=1|pages=38–58|doi=10.1177/0008429812460141 |s2cid=170723697 }}
}}</ref><ref name=klos1996>{{cite book | author-link=Klaus K. Klostermaier|first=Klaus K.|last=Klostermaier|chapter=Himsa and Ahimsa Traditions in Hinduism|editor-first1=Harvey Leonard|editor-last1=Dyck | editor-last2=Brock | editor-first2=Peter | title=The Pacifist Impulse in Historical Perspective | publisher=University of Toronto Press | date=1 January 1996 | isbn=978-0-8020-0777-3 | pages=230–234}}</ref>

====Jainism====
[[File:India, madhya pradesh, jina parshvanatha dalla tempèesta, 600-700.JPG|thumb|200px|upright|[[Parshwanatha]], the torch bearer of [[ahimsa]].]]
In [[Jainism]], attainment of ''[[kaivalya]]'' is possible only if the seeker possesses certain virtues. All [[Jains]] are supposed to take up the five vows of {{transliteration|sa|[[ahimsa]]}} (non violence), {{transliteration|sa|[[satya]]}} (truthfulness), {{transliteration|sa|[[asteya]]}} (non stealing), {{transliteration|sa|[[aparigraha]]}} (non attachment), and {{transliteration|sa|[[brahmacharya]]}} (celibacy) before becoming a monk. These vows are laid down by the {{transliteration|sa|[[Tirthankaras|Tīrthaṅkaras]]}}. Other virtues which are supposed to be followed by both monks as well as laypersons include forgiveness, humility, self-restraint, and straightforwardness. These vows assist the seeker to escape from the karmic bondages thereby escaping the cycle of birth and death to attain liberation.<ref>{{cite web |author1=Sri Ben Prabhu |title=5 Fundamentals of Jainism Sri |url=https://medium.com/bliss-of-wisdom/5-fundamentals-of-jainism-d61e82304b29 |website=medium.com |access-date=17 August 2021 |date=June 3, 2017}}</ref>

====Sikhism====
{{See also|Five Virtues}}
[[Sikhism|Sikh]] ethics emphasize the congruence between spiritual development and everyday moral conduct. Its founder [[Guru Nanak]] summarized this perspective:<blockquote>Truth is the highest virtue, but higher still is truthful living.<ref name="Singh">{{cite book|last1=Singh|first1=Pashaura|editor-last1=Singh|editor-first1=Pashaura|editor-first2=Louis E.|editor-last2=Fenech|year=2014|chapter-url=https://books.google.com/books?id=8I0NAwAAQBAJ&pg=PA234|title=The Oxford Handbook of Sikh Studies|chapter=Ethical Living|page=234|publisher=Oxford University Press|isbn=978-0199699308}}</ref></blockquote>The [[Five Virtues]] of Sikhism are {{transliteration|pa|[[Sat (Sikhism)|Sat]]}} (truth), {{transliteration|pa|[[Daya (Sikhism)|Daya]]}} (compassion), {{transliteration|pa|[[Santokh]]}} (contentment), {{transliteration|pa|[[Nimrata]]}} (humility), and {{transliteration|pa|[[Pyaar]]}} (love).