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<title>Prudence</title>

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<span id="openzim-page-title" class="mw-page-title-main"><span class="mw-page-title-main">Prudence</span></span>

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</style><div role="note" class="hatnote navigation-not-searchable">For other uses, see <a href="Prudence_(disambiguation)" class="mw-disambig" title="Prudence (disambiguation)">Prudence (disambiguation)</a>.</div>

<div role="note" class="hatnote navigation-not-searchable">"Imprudence" redirects here. For the French short story, see <a href="Imprudence_(Maupassant_short_story)" title="Imprudence (Maupassant short story)">Imprudence (Maupassant short story)</a>. For the racehorse, see <a href="Imprudence_(horse)" title="Imprudence (horse)">Imprudence (horse)</a>.</div>

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<p><b>Prudence</b> (<a href="Latin_language" class="mw-redirect" title="Latin language">Latin</a>: <i lang="la">prudentia</i>, <a href="Contraction_(grammar)" title="Contraction (grammar)">contracted</a> from <span title="Latin-language text"><i lang="la">providentia</i></span> meaning "seeing ahead, sagacity") is the ability to govern and discipline oneself by the use of <a href="Reason" title="Reason">reason</a>.<sup id="cite_ref-1" class="reference"><a href="#cite_note-1"><span class="cite-bracket">[</span>1<span class="cite-bracket">]</span></a></sup> It is classically considered to be a <a href="Virtue" title="Virtue">virtue</a>, and in particular one of the four <a href="Cardinal_virtues" title="Cardinal virtues">cardinal virtues</a> (which are, with the three <a href="Theological_virtues" title="Theological virtues">theological virtues</a>, part of the <a href="Seven_virtues" title="Seven virtues">seven virtues</a>). <b>Prudentia</b> is an allegorical female personification of the virtue, whose attributes are a mirror and snake, and who is frequently depicted as a pair with <a href="Justitia" class="mw-redirect" title="Justitia">Justitia</a>, the Roman goddess of Justice.

</p><p>The word derives from the 14th-century <a href="Old_French" title="Old French">Old French</a> word <span title="Old French (842-ca. 1400)-language text"><i lang="fro">prudence</i></span>, which, in turn, derives from the Latin <span title="Latin-language text"><i lang="la">prudentia</i></span> meaning "foresight, sagacity". It is often associated with <a href="Wisdom" title="Wisdom">wisdom</a>, <a href="Insight" title="Insight">insight</a>, and <a href="Knowledge" title="Knowledge">knowledge</a>. The virtue of prudence is the ability to judge between virtuous and vicious actions, not only in a general sense, but with regard to appropriate actions at a given time and place. Although prudence itself does not perform any actions, and is concerned solely with knowledge, all virtues are regulated by it. For example, distinguishing when acts are <a href="Courage" title="Courage">courageous</a>, as opposed to <a href="Recklessness_(psychology)" title="Recklessness (psychology)">reckless</a> or <a href="Cowardice" title="Cowardice">cowardly</a>, is an act of prudence.

</p><p>In modern English, the word "prudence" has become closely associated with cautiousness. In this sense, prudence is a virtue that involves taking calculated risks, but excessive caution can become a vice of cowardice.

</p><p>In the <i><a href="Nicomachean_Ethics" title="Nicomachean Ethics">Nicomachean Ethics</a></i>, <a href="Aristotle" title="Aristotle">Aristotle</a> gives a lengthy account of the virtue <span title="Ancient Greek (to 1453)-language romanization"><i lang="grc-Latn"><a href="Phronesis" title="Phronesis">phronesis</a></i></span> (<a href="Ancient_Greek_language" class="mw-redirect" title="Ancient Greek language">Ancient Greek</a>: <span lang="grc">ϕρόνησις</span>)—traditionally translated as "prudence", although this has become problematic as the modern usage of that word has changed. More recently <a href="Ancient_Greek_language" class="mw-redirect" title="Ancient Greek language">Ancient Greek</a>: <span lang="grc">ϕρόνησις</span> has been translated by such terms as "<a href="Phronesis" title="Phronesis">practical wisdom</a>", "practical judgment", or "rational choice".

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<div class="mw-heading mw-heading2"><h2 id="As_the_"mother"_of_all_virtues">As the "mother" of all virtues</h2></div>

<p>Prudence was considered by the <a href="Ancient_Greece" title="Ancient Greece">ancient Greeks</a> and later by <a href="Christian_philosophy" title="Christian philosophy">Christian philosophers</a>, most notably <a href="Thomas_Aquinas" title="Thomas Aquinas">Thomas Aquinas</a>, as the cause, measure, and form of all virtues. It is considered to be the <span title="Latin-language text"><i lang="la">auriga virtutum</i></span> or the charioteer of the virtues. It is mentioned in the fifth of the <a href="Principal_Doctrines" class="mw-redirect" title="Principal Doctrines">Principal Doctrines</a> of <a href="Epicurus" title="Epicurus">Epicurus</a>, and in his Letter to Menoeceus, where he says: "Prudence is the foundation of all these things and is the greatest good. Thus it is more valuable than philosophy and is the source of every other excellence."<sup id="cite_ref-2" class="reference"><a href="#cite_note-2"><span class="cite-bracket">[</span>2<span class="cite-bracket">]</span></a></sup>

</p><p>Prudence is foundational to virtues, which are understood to be perfected abilities of the human spirit. This perfection is achieved when virtues are founded on prudence, or the ability to make the right decisions. For instance, a person can live <a href="Temperance_(virtue)" title="Temperance (virtue)">temperately</a> when he has acquired the habit of deciding correctly the actions to take in response to his instinctual cravings.

</p><p>Prudence provides guidance on the appropriate course of action in specific situations. It does not <i>will</i> the good that it discerns. Prudence has a directive capacity with regard to the other virtues. It lights the way and measures the arena for their exercise. Without prudence, bravery becomes foolhardiness, mercy sinks into weakness, free self-expression and kindness into censure, humility into degradation and arrogance, selflessness into corruption, and temperance into fanaticism. The purpose of prudence is to consider the circumstances of time, place, and manner that are relevant in any given situation, known as <i>medium rationis</i> in the Scholastic tradition. So while it qualifies the intellect and not the will, it is nevertheless a moral virtue.<sup id="cite_ref-delany_3-0" class="reference"><a href="#cite_note-delany-3"><span class="cite-bracket">[</span>3<span class="cite-bracket">]</span></a></sup>

</p><p>Prudence provides a model of ethically good actions. "The work of art is true and real by its correspondence with the pattern of its prototype in the mind of the artist. In similar fashion, the free activity of man is good by its correspondence with the pattern of prudence." (<a href="Josef_Pieper" title="Josef Pieper">Josef Pieper</a>)<sup id="cite_ref-:0_4-0" class="reference"><a href="#cite_note-:0-4"><span class="cite-bracket">[</span>4<span class="cite-bracket">]</span></a></sup>

</p><p>According to Greek and Scholastic philosophy, 'form' is the unique characteristic of a thing that makes it what it is. In this sense, prudence gives other virtues their specific character as virtues, by providing a standard against which they can be judged. For example, not all acts of telling the truth are considered virtuous, but those that are done with prudence would be considered expressions of the virtue of honesty.

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<div class="mw-heading mw-heading2"><h2 id="Versus_imprudence,_cunning_and_false_prudence">Versus imprudence, cunning and false prudence</h2></div>

<p>In <a href="Christianity" title="Christianity">Christian</a> understanding, the difference between prudence and cunning lies in the intent with which a decision to act is made. The Christian understanding of the world includes the existence of <a href="God" title="God">God</a>, the <a href="Natural_law" title="Natural law">natural law</a>, and <a href="Morality" title="Morality">moral</a> implications of human actions. In this context, prudence is different from cunning in that it takes into account the supernatural good. For instance, the decision of persecuted Christians to be <a href="Martyr" title="Martyr">martyred</a> rather than deny their faith is considered prudent.

</p><p>According to <a href="Thomas_Aquinas" title="Thomas Aquinas">Thomas Aquinas</a>, judgments that take a reasonable form, but are aimed at evil ends or that use evil means, are considered to be examples of "cunning" and "false prudence".<sup id="cite_ref-delany_3-1" class="reference"><a href="#cite_note-delany-3"><span class="cite-bracket">[</span>3<span class="cite-bracket">]</span></a></sup>

</p><p>The Ancient Greek term for prudence is synonymous with "forethought". People, the Ancient Greeks believed, must have enough prudence to prepare for worshiping the Olympian gods.<sup id="cite_ref-5" class="reference"><a href="#cite_note-5"><span class="cite-bracket">[</span>5<span class="cite-bracket">]</span></a></sup>

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<div class="mw-heading mw-heading2"><h2 id="Integral_parts">Integral parts</h2></div>

<p>Prudence is the application of universal principles to particular situations.<sup id="cite_ref-mcmanaman_6-0" class="reference"><a href="#cite_note-mcmanaman-6"><span class="cite-bracket">[</span>6<span class="cite-bracket">]</span></a></sup> "Integral parts" of virtues, in <a href="Scholasticism" title="Scholasticism">Scholastic philosophy</a>, are the elements that must be present for any complete or perfect act of the virtue. The following are the integral parts of prudence:

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<dl><dt><span title="Latin-language text"><i lang="la"><a href="Memoria" title="Memoria">memoria</a></i></span></dt>

<dd>accurate memory; that is, memory that is true to reality; an ability to learn from experience<sup id="cite_ref-mcmanaman_6-1" class="reference"><a href="#cite_note-mcmanaman-6"><span class="cite-bracket">[</span>6<span class="cite-bracket">]</span></a></sup></dd>

<dt><span title="Latin-language text"><i lang="la">docilitas</i></span></dt>

<dd>an open-mindedness that recognizes variety and is able to seek and make use of the experience and authority of others<sup id="cite_ref-mcmanaman_6-2" class="reference"><a href="#cite_note-mcmanaman-6"><span class="cite-bracket">[</span>6<span class="cite-bracket">]</span></a></sup></dd>

<dt><span title="Latin-language text"><i lang="la">intelligentia</i></span></dt>

<dd>the understanding of <a href="First_principle" title="First principle">first principles</a></dd>

<dt><span title="Latin-language text"><i lang="la">sollertia</i></span></dt>

<dd>shrewdness or quick-wittedness, the ability to evaluate a situation quickly</dd>

<dt><span title="Latin-language text"><i lang="la"><a href="Reason" title="Reason">ratio</a></i></span></dt>

<dd>discursive reasoning and the ability to research and compare alternatives</dd>

<dt><span title="Latin-language text"><i lang="la"><a href="Providentia" title="Providentia">providentia</a></i></span></dt>

<dd>foresight—the capacity to estimate whether particular actions can realize goals</dd>

<dt>circumspection</dt>

<dd>the ability to take all relevant circumstances into account</dd>

<dt><a href="https://en.wiktionary.org/wiki/caution" class="extiw external" title="wikt:caution">caution</a></dt>

<dd>the ability to mitigate risk</dd></dl>

<div class="mw-heading mw-heading2"><h2 id="Prudential_judgment">Prudential judgment</h2></div>

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<p>In ethics, a "prudential judgment" is one where the circumstances must be weighed to determine the correct action.<sup id="cite_ref-7" class="reference"><a href="#cite_note-7"><span class="cite-bracket">[</span>7<span class="cite-bracket">]</span></a></sup> This applies to situations in which two people could weigh the circumstances differently and <i>ethically</i> come to different conclusions.

</p><p>For instance, in the theory of <a href="Just_war" class="mw-redirect" title="Just war">just war</a>, the government of a nation must weigh whether the harms they suffer are more than the harms that would be produced by their going to war against another nation that is harming them; the decision whether to go to war is therefore a prudential judgment.<sup id="cite_ref-8" class="reference"><a href="#cite_note-8"><span class="cite-bracket">[</span>8<span class="cite-bracket">]</span></a></sup>

</p><p>As another example, a patient with a terminal illness may hear of an experimental treatment with no conventional alternatives. They would have to weigh, on the one hand, the cost, time commitment, potential lack of benefit, and possible pain, disability, and hastened death, and on the other hand, the potential benefit and the benefits to others that could be gained from what could be learned from their case.

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<div class="mw-heading mw-heading2"><h2 id="In_rhetoric">In rhetoric</h2></div>

<p><span title="Ancient Greek (to 1453)-language romanization"><i lang="grc-Latn"><a href="Phronesis" title="Phronesis">Phronesis</a></i></span>, or practical wisdom, holds an important place in <a href="Rhetoric" title="Rhetoric">rhetorical theory</a> as a central aspect of judgment and practice. <a href="Nicomachean_Ethics#Practical_judgement_(phronesis)" title="Nicomachean Ethics">Aristotle's notion of <span title="Ancient Greek (to 1453)-language romanization"><i lang="grc-Latn">phronesis</i></span></a> fits with <a href="Rhetoric_(Aristotle)" title="Rhetoric (Aristotle)">his treatise on rhetoric</a> because neither, in his estimation, could be reduced to an <span title="Ancient Greek (to 1453)-language romanization"><i lang="grc-Latn"><a href="Episteme" title="Episteme">episteme</a></i></span> or a <span title="Ancient Greek (to 1453)-language romanization"><i lang="grc-Latn"><a href="Techne" title="Techne">techne</a></i></span>, and both deal with the ability to deliberate about contingent, variable, or indeterminate matters.<sup id="cite_ref-9" class="reference"><a href="#cite_note-9"><span class="cite-bracket">[</span>9<span class="cite-bracket">]</span></a></sup>

</p><p><a href="Cicero" title="Cicero">Cicero</a> defined <span title="Latin-language text"><i lang="la">prudentia</i></span> as a rhetorical norm in <i><a href="De_Oratore" title="De Oratore">De Oratore</a></i>, <i><a href="De_officiis" class="mw-redirect" title="De officiis">De officiis</a></i>, <i><a href="De_Inventione" title="De Inventione">De Inventione</a></i>, and <i><a href="De_re_publica" title="De re publica">De re publica</a></i>. He contrasts the term with <span title="Latin-language text"><i lang="la">imprudens</i></span>, young men failing to consider the consequences before they act. The <span title="Latin-language text"><i lang="la">prudens</i></span>, or those who had prudence, knew when to speak and when to stay silent. Cicero maintained that prudence was gained only through experience, and while it was applied in everyday conversation, in public discourse it was subordinated to the broader term for wisdom, <span title="Latin-language text"><i lang="la">sapientia</i></span>.<sup id="cite_ref-10" class="reference"><a href="#cite_note-10"><span class="cite-bracket">[</span>10<span class="cite-bracket">]</span></a></sup>

</p><p>In the modern era, rhetorical scholars have tried to recover a robust meaning for the term. They have maintained consistency with the ancient orators, contending that prudence is an embodied persuasive resource.<sup id="cite_ref-Jasinski_11-0" class="reference"><a href="#cite_note-Jasinski-11"><span class="cite-bracket">[</span>11<span class="cite-bracket">]</span></a></sup> Although sets of principles or rules can be constructed in a particular culture, prudence cannot be derived from a set of timeless principles. Instead, through gauging the situation and through reasoned deliberation, a speaker should determine the set of values and morals by which to base his or her actions. The capacity to take into account the particularities of the situation is vital to prudential practice. For example, as rhetorical scholar Lois Self explains, "both rhetoric and <span title="Ancient Greek (to 1453)-language romanization"><i lang="grc-Latn">phronesis</i></span> are normative processes in that they involve rational principles of choice-making; both have general applicability but always require careful analysis of particulars in determining the best response to each specific situation; both ideally take into account the wholeness of human nature; and finally, both have social utility and responsibility in that both treat matter of the public good".<sup id="cite_ref-12" class="reference"><a href="#cite_note-12"><span class="cite-bracket">[</span>12<span class="cite-bracket">]</span></a></sup> <a href="Robert_Hariman" title="Robert Hariman">Robert Hariman</a>, in his examination of <a href="Malcolm_X" title="Malcolm X">Malcolm X</a>, adds that "aesthetic sensibility, imitation of a performative ideal, and improvisation upon conventions of presentation" are also components of practical reasoning.<sup id="cite_ref-13" class="reference"><a href="#cite_note-13"><span class="cite-bracket">[</span>13<span class="cite-bracket">]</span></a></sup>

</p><p>Rhetorical scholars differ on definitions of the term and methods of analysis. <a href="Hans-Georg_Gadamer" title="Hans-Georg Gadamer">Hans-Georg Gadamer</a> asserted that prudence materializes through the application of principles and can be evaluated accordingly.<sup id="cite_ref-14" class="reference"><a href="#cite_note-14"><span class="cite-bracket">[</span>14<span class="cite-bracket">]</span></a></sup> Jasinski argues that <a href="Andrew_Cuomo" title="Andrew Cuomo">Andrew Cuomo</a>'s speech to the Catholic Church of Notre Dame cannot be judged solely on the basis of its consequences, since prudence is not reducible to <i>episteme</i> (knowledge or understanding) or <i>techne</i> (technique or art). Rather, he contends, it should be judged based on its embodied rhetorical performance — that is, how it is perceived by those who experience it. So, for example, one might evaluate the speech based on how persuasive it was, how emotionally moving it was, or how well it captured the audience's attention.<sup id="cite_ref-Jasinski_11-1" class="reference"><a href="#cite_note-Jasinski-11"><span class="cite-bracket">[</span>11<span class="cite-bracket">]</span></a></sup> Thus, while Gadamer judges prudence based on a set of principles, Jasinski emphasizes the artistry of communication and its reception by its audience. For Jasinski, communication should balance <a href="Compromise" title="Compromise">compromise</a> and <a href="Courage" title="Courage">courage</a>, rather than merely achieving a specific result.

</p><p>In his study of <a href="Machiavelli" class="mw-redirect" title="Machiavelli">Machiavelli</a>, examining the relationship between prudence and moderation, rhetorician Eugene Garver holds that there is a middle ground between "an ethics of principles, in which those principles univocally dictate action" and "an ethics of consequences, in which the successful result is all".<sup id="cite_ref-Garver_15-0" class="reference"><a href="#cite_note-Garver-15"><span class="cite-bracket">[</span>15<span class="cite-bracket">]</span></a></sup> His premise stems from Aristotle's theory of virtue as <a href="Golden_mean_(philosophy)" title="Golden mean (philosophy)">an "intermediate"</a>, in which moderation and compromise embody prudence. Yet, because elevating moderation is not an active response, prudence entails the "transformation of moderation" into a fitting response, making it a flexible situational norm. Garver also asserts that prudential reasoning differs from "algorithmic" and "<a href="Heuristic" title="Heuristic">heuristic</a>" reasoning because it is rooted in a political community, the context in which common problems regarding stability and innovation arise and call for prudential reasoning.<sup id="cite_ref-Garver_15-1" class="reference"><a href="#cite_note-Garver-15"><span class="cite-bracket">[</span>15<span class="cite-bracket">]</span></a></sup>

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<div class="mw-heading mw-heading2"><h2 id="In_economics">In economics</h2></div>

<p>Economists describe a <a href="Consumer" title="Consumer">consumer</a> as "prudent" if he or she <a href="Saving" title="Saving">saves</a> more when faced with <a href="Risk" title="Risk">riskier</a> future income. This additional saving is called <a href="Precautionary_saving" class="mw-redirect" title="Precautionary saving">precautionary saving</a>.

</p><p>If a risk-averse consumer has a <a href="Utility_function" class="mw-redirect" title="Utility function">utility function</a> <span class="mwe-math-element mwe-math-element-inline"><span class="mwe-math-mathml-inline mwe-math-mathml-a11y" style="display: none;"><math xmlns="http://www.w3.org/1998/Math/MathML" alttext="{\displaystyle u(x)}">

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</math></span><img src="./b1e5ff65a28eed29d36ddae9c6ae3b596fd14370.svg" class="mwe-math-fallback-image-inline mw-invert skin-invert" aria-hidden="true" style="vertical-align: -0.838ex; width:4.469ex; height:2.843ex;" alt="{\displaystyle u(x)}" loading="lazy"></span> over consumption <span class="mwe-math-element mwe-math-element-inline"><span class="mwe-math-mathml-inline mwe-math-mathml-a11y" style="display: none;"><math xmlns="http://www.w3.org/1998/Math/MathML" alttext="{\displaystyle x}">

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</math></span><img src="./87f9e315fd7e2ba406057a97300593c4802b53e4.svg" class="mwe-math-fallback-image-inline mw-invert skin-invert" aria-hidden="true" style="vertical-align: -0.338ex; width:1.33ex; height:1.676ex;" alt="{\displaystyle x}" loading="lazy"></span>, and if <span class="mwe-math-element mwe-math-element-inline"><span class="mwe-math-mathml-inline mwe-math-mathml-a11y" style="display: none;"><math xmlns="http://www.w3.org/1998/Math/MathML" alttext="{\displaystyle u(x)}">

</mstyle>

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</semantics>

</math></span><img src="./b1e5ff65a28eed29d36ddae9c6ae3b596fd14370.svg" class="mwe-math-fallback-image-inline mw-invert skin-invert" aria-hidden="true" style="vertical-align: -0.838ex; width:4.469ex; height:2.843ex;" alt="{\displaystyle u(x)}" loading="lazy"></span> is <a href="Derivative" title="Derivative">differentiable</a>, then the consumer is not prudent unless the third <a href="Derivative" title="Derivative">derivative</a> of utility is positive, that is, <span class="mwe-math-element mwe-math-element-inline"><span class="mwe-math-mathml-inline mwe-math-mathml-a11y" style="display: none;"><math xmlns="http://www.w3.org/1998/Math/MathML" alttext="{\displaystyle u'''\left(x\right)>0}">

<msup>

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<annotation encoding="application/x-tex">{\displaystyle u'''\left(x\right)>0}</annotation>

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</math></span><img src="./af27cf8cb823e37f885076a60c33bb5aec371675.svg" class="mwe-math-fallback-image-inline mw-invert skin-invert" aria-hidden="true" style="vertical-align: -0.838ex; width:10.706ex; height:3.009ex;" alt="{\displaystyle u'''\left(x\right)>0}" loading="lazy"></span>.<sup id="cite_ref-16" class="reference"><a href="#cite_note-16"><span class="cite-bracket">[</span>16<span class="cite-bracket">]</span></a></sup>

</p><p>The strength of the precautionary saving motive can be measured by <b>absolute prudence</b>, which is defined as

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<msup>

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<annotation encoding="application/x-tex">{\displaystyle -{\frac {u'''\left(x\right)}{u''\left(x\right)}}}</annotation>

</semantics>

</math></span><img src="./66b2035b17922388d3c5a6e7349131f26ba70b54.svg" class="mwe-math-fallback-image-inline mw-invert skin-invert" aria-hidden="true" style="vertical-align: -2.671ex; width:9.09ex; height:6.509ex;" alt="{\displaystyle -{\frac {u'''\left(x\right)}{u''\left(x\right)}}}" loading="lazy"></span>. Similarly, <b>relative prudence</b> is defined as absolute prudence, multiplied by the level of consumption. These measures are closely related to the concepts of absolute and relative <a href="Risk_aversion" title="Risk aversion">risk aversion</a> developed by <a href="Kenneth_Arrow" title="Kenneth Arrow">Kenneth Arrow</a> and <a href="John_W._Pratt" title="John W. Pratt">John W. Pratt</a>.<sup id="cite_ref-17" class="reference"><a href="#cite_note-17"><span class="cite-bracket">[</span>17<span class="cite-bracket">]</span></a></sup>

</p>

<div class="mw-heading mw-heading2"><h2 id="In_accounting">In accounting</h2></div>

<p>In accounting, prudence was historically regarded as a fundamental principle for determining the appropriate timing of <a href="Revenue_recognition" title="Revenue recognition">revenue recognition</a>.<sup id="cite_ref-18" class="reference"><a href="#cite_note-18"><span class="cite-bracket">[</span>18<span class="cite-bracket">]</span></a></sup> The rule of prudence means that gains should not be anticipated unless their realisation was highly probable. However, recent developments in <a href="Generally_Accepted_Accounting_Principles" class="mw-redirect" title="Generally Accepted Accounting Principles">Generally Accepted Accounting Principles</a> have led academic critics to accuse the International Standard-Setting Body, <a href="IASB" class="mw-redirect" title="IASB">IASB</a>, of abandoning prudence.<sup id="cite_ref-19" class="reference"><a href="#cite_note-19"><span class="cite-bracket">[</span>19<span class="cite-bracket">]</span></a></sup> In the <a href="Generally_Accepted_Accounting_Practice_(UK)" title="Generally Accepted Accounting Practice (UK)">British reporting standard</a> FRS 18, prudence, along with consistency, was relegated to a "desirable" quality of financial information rather than fundamental concept.<sup id="cite_ref-20" class="reference"><a href="#cite_note-20"><span class="cite-bracket">[</span>20<span class="cite-bracket">]</span></a></sup> Prudence was rejected for IFRS because it was seen as compromising accounts' neutrality.<sup id="cite_ref-Lords_21-0" class="reference"><a href="#cite_note-Lords-21"><span class="cite-bracket">[</span>21<span class="cite-bracket">]</span></a></sup>

</p><p>In a 2011 report on the <a href="2008_financial_crisis" title="2008 financial crisis">2008 financial crisis</a>, the British <a href="House_of_Lords" title="House of Lords">House of Lords</a> bemoaned the demotion of prudence as a governing principle of accounting and <a href="Financial_audit" title="Financial audit">audit</a>. However, their comments were disputed by prominent practitioners.<sup id="cite_ref-Lords_21-1" class="reference"><a href="#cite_note-Lords-21"><span class="cite-bracket">[</span>21<span class="cite-bracket">]</span></a></sup>

</p>

<ul><li><a href="Phronesis" title="Phronesis">Phronesis</a> – Ancient Greek word for a type of wisdom or intelligence</li>

<li><a href="Prudence_(given_name)" title="Prudence (given name)">Prudence (given name)</a></li></ul>

<div class="mw-heading mw-heading2"><h2 id="References">References</h2></div>

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</style><cite class="citation web cs1"><a rel="nofollow" class="external text" href="https://www.merriam-webster.com/dictionary/prudence">"prudence"</a>. <i>Merriam-Webster Dictionary</i>.</cite></span>

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<li id="cite_note-2"><span class="mw-cite-backlink"><b><a href="#cite_ref-2">^</a></b></span> <span class="reference-text"><cite id="CITEREFEpicurus2024" class="citation book cs1"><a href="Epicurus" title="Epicurus">Epicurus</a> (25 November 2024). <a rel="nofollow" class="external text" href="https://standardebooks.org/ebooks/diogenes-laertius/the-lives-and-opinions-of-eminent-philosophers/c-d-yonge/text/book-10">"Epicurus to Menoeceus"</a>. In <a href="Diogenes_La%C3%ABrtius" class="mw-redirect" title="Diogenes Laërtius">Laërtius, Diogenes</a> (ed.). <a rel="nofollow" class="external text" href="https://standardebooks.org/ebooks/diogenes-laertius/the-lives-and-opinions-of-eminent-philosophers/c-d-yonge"><i>The Lives and Opinions of Eminent Philosophers</i></a>. Standard Ebooks.</cite></span>

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<li id="cite_note-mcmanaman-6"><span class="mw-cite-backlink">^ <a href="#cite_ref-mcmanaman_6-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-mcmanaman_6-1"><sup><i><b>b</b></i></sup></a> <a href="#cite_ref-mcmanaman_6-2"><sup><i><b>c</b></i></sup></a></span> <span class="reference-text"><cite id="CITEREFMcManaman2006" class="citation web cs1">McManaman, Douglas (February 2006). <a rel="nofollow" class="external text" href="https://www.catholiceducation.org/en/education/catholic-contributions/the-virtue-of-prudence.html">"The Virtue of Prudence"</a>. <i>Catholic Education Resource Center</i>.</cite></span>

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<li id="cite_note-7"><span class="mw-cite-backlink"><b><a href="#cite_ref-7">^</a></b></span> <span class="reference-text"><cite id="CITEREFHorn" class="citation web cs1">Horn, Trent. <a rel="nofollow" class="external text" href="https://www.catholic.com/qa/what-is-a-prudential-judgment">"What is a Prudential Judgment?"</a>. <i>Catholic Answers</i><span class="reference-accessdate">. Retrieved <span class="nowrap">12 October</span> 2022</span>.</cite></span>

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<li id="cite_note-8"><span class="mw-cite-backlink"><b><a href="#cite_ref-8">^</a></b></span> <span class="reference-text"><cite class="citation web cs1"><a rel="nofollow" class="external text" href="https://www.scribd.com/document/295701096/Just-and-Unjust-wars-summary">"Just and Unjust Wars Summary | PDF | Just War Theory | Preemptive War"</a>. <i>Scribd</i><span class="reference-accessdate">. Retrieved <span class="nowrap">19 October</span> 2023</span>.</cite></span>

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<li id="cite_note-9"><span class="mw-cite-backlink"><b><a href="#cite_ref-9">^</a></b></span> <span class="reference-text"><cite id="CITEREFAristotle" class="citation book cs1">Aristotle. <i><a href="Nicomachean_Ethics" title="Nicomachean Ethics">Nicomachean Ethics</a></i>. <a rel="nofollow" class="external text" href="https://standardebooks.org/ebooks/aristotle/nicomachean-ethics/f-h-peters/text/book-6#chapter-6-1-7">VI.7</a>.</cite></span>

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<li id="cite_note-10"><span class="mw-cite-backlink"><b><a href="#cite_ref-10">^</a></b></span> <span class="reference-text"><cite id="CITEREFHariman2003" class="citation book cs1">Hariman, Robert (2003). <i>Prudence: classical virtue, postmodern practice</i>. The Pennsylvania State University Press. p. 37.</cite></span>

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<li id="cite_note-12"><span class="mw-cite-backlink"><b><a href="#cite_ref-12">^</a></b></span> <span class="reference-text"><cite id="CITEREFSelf1979" class="citation book cs1">Self, Lois (1979). "Rhetoric and Phronesis: The Aristotelian Ideal". <i>Philosophy and Rhetoric</i>. Penn State University Press. p. 14.</cite></span>

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<li id="cite_note-13"><span class="mw-cite-backlink"><b><a href="#cite_ref-13">^</a></b></span> <span class="reference-text"><cite id="CITEREFHariman1991" class="citation book cs1">Hariman, Robert (1991). <i>Theory without Modernity</i>. p. 28.</cite></span>

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<li id="cite_note-14"><span class="mw-cite-backlink"><b><a href="#cite_ref-14">^</a></b></span> <span class="reference-text"><cite id="CITEREFGadamer1982" class="citation journal cs1">Gadamer, Hans-George (1982). "Truth and Method". <i>Crossroad</i>: 7.</cite></span>

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<li id="cite_note-Garver-15"><span class="mw-cite-backlink">^ <a href="#cite_ref-Garver_15-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-Garver_15-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><cite id="CITEREFGarver1987" class="citation book cs1">Garver, Eugene (1987). <i>Machiavelli and the History of Prudence</i>. University of Wisconsin Press. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>0-299-11080-X</bdi>.</cite></span>

</li>

<li id="cite_note-16"><span class="mw-cite-backlink"><b><a href="#cite_ref-16">^</a></b></span> <span class="reference-text"><cite id="CITEREFSandmo1970" class="citation journal cs1">Sandmo, A. (1970). "The Effect of Uncertainty on Saving Decisions". <i><a href="Review_of_Economic_Studies" class="mw-redirect" title="Review of Economic Studies">Review of Economic Studies</a></i>. <b>37</b> (3): <span class="nowrap">353–</span>360. <a href="Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.2307%2F2296725">10.2307/2296725</a>. <a href="JSTOR_(identifier)" class="mw-redirect" title="JSTOR (identifier)">JSTOR</a> <a rel="nofollow" class="external text" href="https://www.jstor.org/stable/2296725">2296725</a>.</cite></span>

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<li id="cite_note-17"><span class="mw-cite-backlink"><b><a href="#cite_ref-17">^</a></b></span> <span class="reference-text"><cite id="CITEREFKimball1990" class="citation journal cs1">Kimball, Miles S. (1990). <a rel="nofollow" class="external text" href="http://www.nber.org/papers/w2848.pdf">"Precautionary Saving in the Small and in the Large"</a> <span class="cs1-format">(PDF)</span>. <i><a href="Econometrica" title="Econometrica">Econometrica</a></i>. <b>58</b> (1): <span class="nowrap">53–</span>73. <a href="Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.2307%2F2938334">10.2307/2938334</a>. <a href="JSTOR_(identifier)" class="mw-redirect" title="JSTOR (identifier)">JSTOR</a> <a rel="nofollow" class="external text" href="https://www.jstor.org/stable/2938334">2938334</a>. <a href="S2CID_(identifier)" class="mw-redirect" title="S2CID (identifier)">S2CID</a> <a rel="nofollow" class="external text" href="https://api.semanticscholar.org/CorpusID:153558057">153558057</a>.</cite></span>

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<li id="cite_note-18"><span class="mw-cite-backlink"><b><a href="#cite_ref-18">^</a></b></span> <span class="reference-text"><cite class="citation web cs1"><a rel="nofollow" class="external text" href="https://www.gov.uk/hmrc-internal-manuals/business-income-manual/bim31030">"Tax and accountancy: concepts and pervasive principles"</a>. <i><a href="HMRC" class="mw-redirect" title="HMRC">HMRC</a> Business Income Manual</i>.</cite></span>

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<li id="cite_note-19"><span class="mw-cite-backlink"><b><a href="#cite_ref-19">^</a></b></span> <span class="reference-text"><cite id="CITEREFChristodoulou2010" class="citation journal cs1">Christodoulou, Mario (24 August 2010). <a rel="nofollow" class="external text" href="https://www.accountancyage.com/2010/08/24/iasb-has-abandoned-prudence-professor-warns/">"IASB has abandoned prudence, professor warns"</a>. <i><a href="Accountancy_Age" title="Accountancy Age">Accountancy Age</a></i>.</cite></span>

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<li id="cite_note-20"><span class="mw-cite-backlink"><b><a href="#cite_ref-20">^</a></b></span> <span class="reference-text"><cite class="citation web cs1"><a rel="nofollow" class="external text" href="https://web.archive.org/web/20101022160758/http://www.hmrc.gov.uk/manuals/bimmanual/BIM31032.htm">"Tax and accountancy: development of accountancy concepts and new objectives: FRS18"</a>. <i>HMRC</i>. Archived from <a rel="nofollow" class="external text" href="http://www.hmrc.gov.uk/manuals/bimmanual/bim31032.htm">the original</a> on 22 October 2010<span class="reference-accessdate">. Retrieved <span class="nowrap">12 April</span> 2011</span>.</cite></span>

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<li id="cite_note-Lords-21"><span class="mw-cite-backlink">^ <a href="#cite_ref-Lords_21-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-Lords_21-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><cite id="CITEREFOrlik2011" class="citation journal cs1">Orlik, Rose (4 April 2011). <a rel="nofollow" class="external text" href="https://www.accountancyage.com/2011/04/04/lords-took-a-leap-on-international-standards/">"Lords took a leap on international standards"</a>. <i><a href="Accountancy_Age" title="Accountancy Age">Accountancy Age</a></i><span class="reference-accessdate">. Retrieved <span class="nowrap">12 April</span> 2011</span>.</cite></span>

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</ol></div></div>

<div class="mw-heading mw-heading2"><h2 id="External_links">External links</h2></div>

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<div class="side-box-text plainlist">Wikimedia Commons has media related to <span style="font-weight: bold; font-style: italic;"><a href="https://commons.wikimedia.org/wiki/Category:Prudence" class="extiw external" title="commons:Category:Prudence">Prudence</a></span>.</div></div>

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<div class="side-box-text plainlist">Wikiquote has quotations related to <i><b><a href="https://en.wikiquote.org/wiki/Special:Search/Prudence" class="extiw external" title="q:Special:Search/Prudence">Prudence</a></b></i>.</div></div>

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<div class="side-box-text plainlist">Look up <i><b><a href="https://en.wiktionary.org/wiki/Special:Search/prudence" class="extiw external" title="wiktionary:Special:Search/prudence">prudence</a></b></i> in Wiktionary, the free dictionary.</div></div>

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<ul><li><a rel="nofollow" class="external text" href="http://www.newadvent.org/summa/3.htm"><i>Summa Theologica</i> "Second Part of the Second Part"</a> (Questions 47–56).</li>

<li><a rel="nofollow" class="external text" href="http://www.newadvent.org/cathen/12517b.htm">"Prudence"</a> at the <i>Catholic Encyclopedia</i>.</li></ul>

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</style><div id="Seven_virtues_in_Christian_ethics198" style="font-size:114%;margin:0 4em"><a href="Seven_virtues" title="Seven virtues">Seven virtues</a> in <a href="Christian_ethics" title="Christian ethics">Christian ethics</a></div></th></tr><tr><th scope="row" class="navbox-group" style="background-color:gold;width:1%">Four<br><a href="Cardinal_virtues" title="Cardinal virtues">cardinal virtues</a></th><td class="navbox-list-with-group navbox-list navbox-odd hlist" style="width:100%;padding:0"><div style="padding:0 0.25em">

<ul><li> (<i>Prudentia</i>)</li>

<li><a href="Justice_(virtue)" title="Justice (virtue)">Justice</a> (<i>Iustitia</i>)</li>

<li><a href="Courage" title="Courage">Fortitude</a> (<i>Fortitudo</i>)</li>

<li><a href="Temperance_(virtue)" title="Temperance (virtue)">Temperance</a> (<i>Temperantia</i>)</li></ul>

<ul><li>Sources: <a href="Plato" title="Plato">Plato</a>

<ul><li><i><a href="Republic_(Plato)" title="Republic (Plato)">Republic</a></i>, Book IV</li></ul></li>

<li><a href="Cicero" title="Cicero">Cicero</a></li>

<li><a href="Ambrose" title="Ambrose">Ambrose</a></li>

<li><a href="Augustine_of_Hippo" title="Augustine of Hippo">Augustine of Hippo</a></li>

<li><a href="Thomas_Aquinas" title="Thomas Aquinas">Thomas Aquinas</a></li></ul>

</div></td><td class="noviewer navbox-image" rowspan="4" style="width:1px;padding:0 0 0 2px"><div></div></td></tr><tr><th scope="row" class="navbox-group" style="background-color:gold;width:1%">Three<br><a href="Theological_virtues" title="Theological virtues">theological virtues</a></th><td class="navbox-list-with-group navbox-list navbox-even hlist" style="width:100%;padding:0"><div style="padding:0 0.25em">

<ul><li><a href="Faith_in_Christianity" title="Faith in Christianity">Faith</a> (<i>Fides</i>)</li>

<li><a href="Charity_(Christian_virtue)" title="Charity (Christian virtue)">Love</a> (<i>Caritas</i>)</li></ul>

<ul><li>Sources: <a href="Paul_the_Apostle" title="Paul the Apostle">Paul the Apostle</a>

<ul><li><a href="1_Corinthians_13" class="mw-redirect" title="1 Corinthians 13">1 Corinthians 13</a></li></ul></li></ul>

</div></td></tr><tr><th scope="row" class="navbox-group" style="background-color:gold;width:1%">Seven lively virtues<br>versus<br><a href="Seven_deadly_sins" title="Seven deadly sins">Seven deadly sins</a></th><td class="navbox-list-with-group navbox-list navbox-odd hlist" style="width:100%;padding:0"><div style="padding:0 0.25em">

<ul><li><a href="Chastity" title="Chastity">Chastity</a> (<i>Castitas</i>)</li>

<li><a href="Temperance_(virtue)" title="Temperance (virtue)">Temperance</a> (<i>Temperantia</i>)</li>

<li><a href="Charity_(Christian_virtue)" title="Charity (Christian virtue)">Charity</a> (<i>Caritas</i>)</li>

<li><a href="Diligence" title="Diligence">Diligence</a> (<i>Diligentia</i>)</li>

<li><a href="Kindness" title="Kindness">Kindness</a> (<i>Humanitas</i>)</li>

<li><a href="Patience" title="Patience">Patience</a> (<i>Patientia</i>)</li>

<li><a href="Humility" title="Humility">Humility</a> (<i>Humilitas</i>)</li></ul>

<ul><li><a href="Lust" title="Lust">Lust</a> (<i>Luxuria</i>)</li>

<li><a href="Gluttony" title="Gluttony">Gluttony</a> (<i>Gula</i>)</li>

<li><a href="Greed" title="Greed">Greed</a> (<i>Avaritia</i>)</li>

<li><a href="Sloth_(deadly_sin)" title="Sloth (deadly sin)">Sloth</a> (<i>Acedia</i>)</li>

<li><a href="Anger" title="Anger">Wrath</a> (<i>Ira</i>)</li>

<li><a href="Envy" title="Envy">Envy</a> (<i>Invidia</i>)</li>

<li><a href="Pride" title="Pride">Pride</a> (<i>Superbia</i>)</li></ul>

<ul><li>Source: <a href="Prudentius" title="Prudentius">Prudentius</a>, <i><a href="Psychomachia" title="Psychomachia">Psychomachia</a></i></li></ul>

<ul><li>People: <a href="Evagrius_Ponticus" title="Evagrius Ponticus">Evagrius Ponticus</a></li>

<li><a href="John_Cassian" title="John Cassian">John Cassian</a></li>

<li><a href="Pope_Gregory_I" title="Pope Gregory I">Pope Gregory I</a></li>

<li><a href="Dante_Alighieri" title="Dante Alighieri">Dante Alighieri</a></li>

<li><a href="Peter_Binsfeld" title="Peter Binsfeld">Peter Binsfeld</a></li></ul>

</div></td></tr><tr><th scope="row" class="navbox-group" style="background-color:gold;width:1%">Related concepts</th><td class="navbox-list-with-group navbox-list navbox-even hlist" style="width:100%;padding:0"><div style="padding:0 0.25em">

<ul><li><a href="Ten_Commandments" title="Ten Commandments">Ten Commandments</a></li>

<li><a href="Great_Commandment" title="Great Commandment">Great Commandment</a></li>

<li><a href="Christian_eschatology" title="Christian eschatology">Eschatology</a></li>

<ul><li><a href="Original_sin" title="Original sin">Original sin</a></li></ul></li>

<li><a href="Christian_views_on_the_Old_Covenant" title="Christian views on the Old Covenant">Old Covenant</a></li>

<li><a href="Hamartiology" class="mw-redirect" title="Hamartiology">Hamartiology</a></li></ul>

</div></td></tr><tr><td class="navbox-abovebelow hlist" colspan="3" style="background-color:gold"><div>

<ul><li><a href="Christian_philosophy" title="Christian philosophy">Christian philosophy</a></li></ul>

</div></td></tr></tbody></table></div>

<div class="navbox-styles"></div><div role="navigation" class="navbox" aria-labelledby="Philosophical_logic236" style="padding:3px"><table class="nowraplinks mw-collapsible mw-collapsed navbox-inner" style="border-spacing:0;background:transparent;color:inherit"><tbody><tr><th scope="col" class="navbox-title" colspan="2"><div id="Philosophical_logic236" style="font-size:114%;margin:0 4em"><a href="Philosophical_logic" title="Philosophical logic">Philosophical logic</a></div></th></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="Critical_thinking" title="Critical thinking">Critical thinking</a> and<br><a href="Informal_logic" title="Informal logic">informal logic</a></th><td class="navbox-list-with-group navbox-list navbox-odd hlist" style="width:100%;padding:0"><div style="padding:0 0.25em">

<ul><li><a href="Philosophical_analysis" title="Philosophical analysis">Analysis</a></li>

<li><a href="Ambiguity" title="Ambiguity">Ambiguity</a></li>

<li><a href="Argument" title="Argument">Argument</a></li>

<li><a href="Belief" title="Belief">Belief</a></li>

<li><a href="Credibility" title="Credibility">Credibility</a></li>

<li><a href="Dialectic" title="Dialectic">Dialectic</a>

<ul><li><a href="Antithesis" title="Antithesis">Antithesis</a>, <a href="Socratic_method" title="Socratic method">Socratic method</a>, <a href="Unity_of_opposites" title="Unity of opposites">Unity of opposites</a></li></ul></li>

<li><a href="Evidence" title="Evidence">Evidence</a></li>

<li><a href="Explanation" title="Explanation">Explanation</a></li>

<li><a href="Explanatory_power" title="Explanatory power">Explanatory power</a></li>

<li><a href="Fallacy" title="Fallacy">Fallacy</a>

<ul><li><a href="List_of_fallacies" title="List of fallacies">List of fallacies</a></li></ul></li>

<li><a href="Hypothesis" title="Hypothesis">Hypothesis</a></li>

<li><a href="Inquiry" title="Inquiry">Inquiry</a></li>

<li><a href="Opinion" title="Opinion">Opinion</a></li>

<li><a href="Occam's_razor" title="Occam's razor">Parsimony (Occam's razor)</a></li>

<li><a href="Premise" title="Premise">Premise</a></li>

<li><a href="Propaganda" title="Propaganda">Propaganda</a></li>

<li><a href="Philosophical_razor" title="Philosophical razor">Razor</a></li>

<li><a href="Reason" title="Reason">Reasoning</a></li>

<li><a href="Relevance" title="Relevance">Relevance</a></li>

<li><a href="Rhetoric" title="Rhetoric">Rhetoric</a></li>

<li><a href="Rigour" title="Rigour">Rigor</a></li>

<li><a href="Theory" title="Theory">Theory</a></li>

<li><a href="Vagueness" title="Vagueness">Vagueness</a></li></ul>

</div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="Deductive_reasoning" title="Deductive reasoning">Theories of deduction</a></th><td class="navbox-list-with-group navbox-list navbox-even hlist" style="width:100%;padding:0"><div style="padding:0 0.25em">

<ul><li><a href="Constructivism_(philosophy_of_mathematics)" title="Constructivism (philosophy of mathematics)">Constructivism</a></li>

<li><a href="Dialetheism" title="Dialetheism">Dialetheism</a></li>

<li><a href="Fictionalism" title="Fictionalism">Fictionalism</a></li>

<li><a href="Finitism" title="Finitism">Finitism</a></li>

<li><a href="Formalism_(mathematics)" class="mw-redirect" title="Formalism (mathematics)">Formalism</a></li>

<li><a href="Intuitionism" title="Intuitionism">Intuitionism</a></li>

<li><a href="Logical_atomism" title="Logical atomism">Logical atomism</a></li>

<li><a href="Logicism" title="Logicism">Logicism</a></li>

<li><a href="Nominalism" title="Nominalism">Nominalism</a></li>

<li><a href="Platonic_realism" class="mw-redirect" title="Platonic realism">Platonic realism</a></li>

<li><a href="Pragmatism" title="Pragmatism">Pragmatism</a></li>

<li><a href="Philosophical_realism" title="Philosophical realism">Realism</a></li></ul>

</div></td></tr><tr><td class="navbox-abovebelow" colspan="2"><div><span class="noviewer" typeof="mw:File"><span title="Category"></span></span> Category</div></td></tr></tbody></table></div>

<div class="navbox-styles"></div><div role="navigation" class="navbox" aria-labelledby="Virtues57" style="padding:3px"><table class="nowraplinks mw-collapsible mw-collapsed navbox-inner" style="border-spacing:0;background:transparent;color:inherit"><tbody><tr><th scope="col" class="navbox-title" colspan="2"><div id="Virtues57" style="font-size:114%;margin:0 4em"><a href="Virtue" title="Virtue">Virtues</a></div></th></tr><tr><th scope="row" class="navbox-group" style="width:1%">About virtues</th><td class="navbox-list-with-group navbox-list navbox-odd hlist" style="width:100%;padding:0"><div style="padding:0 0.25em">

<ul><li><a href="Endowment_(philosophy)" title="Endowment (philosophy)">Endowment</a></li>

<li><a href="Moral_character" title="Moral character">Moral character</a></li>

<li><i><a href="Nicomachean_Ethics" title="Nicomachean Ethics">Nicomachean Ethics</a></i></li>

<li><a href="Positive_psychology" title="Positive psychology">Positive psychology</a></li>

<li><a href="Trait_theory" title="Trait theory">Trait theory</a></li>

<li><a href="Virtue_ethics" title="Virtue ethics">Virtue ethics</a></li></ul>

</div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Virtue families</th><td class="navbox-list-with-group navbox-list navbox-even hlist" style="width:100%;padding:0"><div style="padding:0 0.25em">

<ul><li><i><a href="Bodhipakkhiy%C4%81dhamm%C4%81" title="Bodhipakkhiyādhammā">Bodhipakkhiyā dhammā</a></i></li>

<li><i><a href="Brahmavihara" title="Brahmavihara">Brahmavihārās</a></i></li>

<li><i><a href="Bushido" title="Bushido">Bushidō</a></i></li>

<li><a href="Catalogue_of_Vices_and_Virtues" title="Catalogue of Vices and Virtues">Catalogue of Vices and Virtues</a></li>

<li><a href="Epistemic_virtue" title="Epistemic virtue">Epistemic virtues</a></li>

<li><a href="Five_virtues" title="Five virtues">Five virtues</a></li>

<li><a href="Four_Cardinal_Principles_and_Eight_Virtues" title="Four Cardinal Principles and Eight Virtues">Four Cardinal Principles and Eight Virtues</a></li>

<li><a href="Aristotelian_ethics#Intellectual_virtue" title="Aristotelian ethics">Intellectual virtues</a></li>

<li><a href="Aristotelian_ethics#Moral_virtue" title="Aristotelian ethics">Moral virtues</a></li>

<li><a href="Nine_Noble_Virtues" title="Nine Noble Virtues">Nine Noble Virtues</a></li>

<li><i><a href="Omoluwabi" title="Omoluwabi">Omoluwabi</a></i></li>

<li><i><a href="P%C4%81ramit%C4%81" title="Pāramitā">Pāramīs</a></i></li>

<li><a href="Prussian_virtues" title="Prussian virtues">Prussian virtues</a></li>

<li><a href="Scout_Law" title="Scout Law">Scout Law</a></li>

<li><a href="Seven_virtues" title="Seven virtues">Seven virtues</a>

<ul><li><a href="Cardinal_virtues" title="Cardinal virtues">Cardinal</a></li>

<li><a href="Theological_virtues" title="Theological virtues">Theological</a></li></ul></li>

<li><a href="Teachings_of_the_Seven_Grandfathers" title="Teachings of the Seven Grandfathers">Teachings of the Seven Grandfathers</a></li>

<li><a href="Three_Treasures_(Taoism)" title="Three Treasures (Taoism)">Three Treasures</a></li>

<li><a href="Values_in_Action_Inventory_of_Strengths" title="Values in Action Inventory of Strengths">Values in Action Inventory of Strengths</a></li>

<li><a href="Yamas" title="Yamas">Yamas</a></li></ul>

</div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Individual virtues</th><td class="navbox-list-with-group navbox-list navbox-odd hlist" style="width:100%;padding:0"><div style="padding:0 0.25em">

<ul><li><a href="Accountability" title="Accountability">Accountability</a></li>

<li><a href="Alertness" title="Alertness">Alertness</a></li>

<li><a href="Altruism" title="Altruism">Altruism</a></li>

<li><a href="Authenticity_(philosophy)" title="Authenticity (philosophy)">Authenticity</a></li>

<li><a href="Calmness" title="Calmness">Calmness</a></li>

<li><a href="Charisma" title="Charisma">Charisma</a></li>

<li><a href="Charity_(practice)" title="Charity (practice)">Charity</a></li>

<li><a href="Chastity" title="Chastity">Chastity</a></li>

<li><a href="Chivalry" title="Chivalry">Chivalry</a></li>

<li><a href="Cleanliness" title="Cleanliness">Cleanliness</a></li>

<li><a href="Compassion" title="Compassion">Compassion</a></li>

<li><a href="Conscientiousness" title="Conscientiousness">Conscientiousness</a></li>

<li><a href="Courage" title="Courage">Courage</a>

<ul><li><a href="Civil_courage" title="Civil courage">Civil</a></li>

<li><a href="Moral_courage" title="Moral courage">Moral</a></li></ul></li>

<li><a href="Courtesy" title="Courtesy">Courtesy</a></li>

<li><a href="Diligence" title="Diligence">Diligence</a></li>

<li><a href="Discernment_(Christianity)" title="Discernment (Christianity)">Discernment</a></li>

<li><a href="Discipline" title="Discipline">Discipline</a></li>

<li><a href="Empathy" title="Empathy">Empathy</a></li>

<li><a href="Endurance" title="Endurance">Endurance</a></li>

<li><a href="Equanimity" title="Equanimity">Equanimity</a></li>

<li><a href="Etiquette" title="Etiquette">Etiquette</a></li>

<li><a href="Faith" title="Faith">Faith</a></li>

<li><a href="Faithfulness" title="Faithfulness">Faithfulness</a></li>

<li><a href="Fidelity" title="Fidelity">Fidelity</a></li>

<li><a href="Foresight_(psychology)" title="Foresight (psychology)">Foresight</a></li>

<li><a href="Forgiveness" title="Forgiveness">Forgiveness</a></li>

<li><a href="Frugality" title="Frugality">Frugality</a></li>

<li><a href="Generosity" title="Generosity">Generosity</a></li>

<li><a href="Glory_(honor)" title="Glory (honor)">Glory</a></li>

<li><a href="Good_faith" title="Good faith">Good faith</a></li>

<li><a href="Gratitude" title="Gratitude">Gratitude</a></li>

<li><a href="Heroic_virtue" title="Heroic virtue">Heroism</a></li>

<li><a href="Honesty" title="Honesty">Honesty</a></li>

<li><a href="Honour" title="Honour">Honour</a></li>

<li><a href="Hospitality" title="Hospitality">Hospitality</a></li>

<li><a href="Humanity_(virtue)" title="Humanity (virtue)">Humanity</a></li>

<li><a href="Humility" title="Humility">Humility</a></li>

<li><a href="Impartiality" title="Impartiality">Impartiality</a></li>

<li><a href="Innocence" title="Innocence">Innocence</a></li>

<li><a href="Insight" title="Insight">Insight</a></li>

<li><a href="Integrity" title="Integrity">Integrity</a></li>

<li><a href="Human_intelligence" title="Human intelligence">Intelligence</a>

<ul><li><a href="Emotional_intelligence" title="Emotional intelligence">Emotional</a></li>

<li><a href="Social_intelligence" title="Social intelligence">Social</a></li></ul></li>

<li><a href="Judgement" title="Judgement">Judgement</a></li>

<li><a href="Justice_(virtue)" title="Justice (virtue)">Justice</a></li>

<li><a href="Kindness" title="Kindness">Kindness</a></li>

<li><a href="Loyalty" title="Loyalty">Loyalty</a></li>

<li><a href="Magnanimity" title="Magnanimity">Magnanimity</a></li>

<li><a href="Magnificence_(history_of_ideas)" title="Magnificence (history of ideas)">Magnificence</a></li>

<li><a href="Meekness" title="Meekness">Meekness</a></li>

<li><a href="Mercy" title="Mercy">Mercy</a></li>

<li><a href="Moderation" title="Moderation">Moderation</a></li>

<li><a href="Modesty" title="Modesty">Modesty</a></li>

<li><a href="Nonattachment_(philosophy)" title="Nonattachment (philosophy)">Nonattachment</a></li>

<li><a href="Patience" title="Patience">Patience</a></li>

<li><a href="Patriotism" title="Patriotism">Patriotism</a></li>

<li><a href="Perspicacity" title="Perspicacity">Perspicacity</a></li>

<li><a href="Philanthropy" title="Philanthropy">Philanthropy</a></li>

<li><a href="Piety" title="Piety">Piety</a>

<ul><li><a href="Filial_piety" title="Filial piety">Filial</a></li></ul></li>

<li><a href="Politeness" title="Politeness">Politeness</a></li>

<li><a href="Punctuality" title="Punctuality">Punctuality</a></li>

<li><a href="Religion_(virtue)" title="Religion (virtue)">Religion</a></li>

<li><a href="Renunciation" title="Renunciation">Renunciation</a></li>

<li><a href="Psychological_resilience" title="Psychological resilience">Resilience</a></li>

<li><a href="Respect" title="Respect">Respect</a></li>

<li><a href="Reverence_(emotion)" title="Reverence (emotion)">Reverence</a></li>

<li><a href="Righteous_indignation" title="Righteous indignation">Righteous indignation</a></li>

<li><a href="Righteousness" title="Righteousness">Righteousness</a></li>

<li><a href="Self-control" title="Self-control">Self-control</a></li>

<li><a href="Self-cultivation" title="Self-cultivation">Self-cultivation</a></li>

<li><a href="Self-transcendence" title="Self-transcendence">Self-transcendence</a></li>

<li><a href="Simple_living" title="Simple living">Simplicity</a></li>

<li><a href="Sincerity" title="Sincerity">Sincerity</a></li>

<li><a href="Solidarity" title="Solidarity">Solidarity</a></li>

<li><a href="Sportsmanship" title="Sportsmanship">Sportsmanship</a></li>

<li><a href="Sympathy" title="Sympathy">Sympathy</a></li>

<li><a href="Aesthetic_taste" title="Aesthetic taste">Taste</a></li>

<li><a href="Temperance_(virtue)" title="Temperance (virtue)">Temperance</a></li>

<li><a href="Tranquillity" title="Tranquillity">Tranquillity</a></li>

<li><a href="Trust_(social_science)" title="Trust (social science)">Trust</a></li>

<li><a href="Wisdom" title="Wisdom">Wisdom</a></li>

<li><a href="Workmanship" title="Workmanship">Workmanship</a></li></ul>

</div><table class="nowraplinks navbox-subgroup" style="border-spacing:0"><tbody><tr><th scope="row" class="navbox-group" style="width:1%">Chinese</th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em">

</div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Greek</th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em">

<ul><li><i><a href="Agape" title="Agape">Agape</a></i></li>

<li><span title="Ancient Greek (to 1453)-language romanization"><i lang="grc-Latn"><a href="Arete" title="Arete">Arete</a></i></span></li>

<li><i><a href="Ataraxia" title="Ataraxia">Ataraxia</a></i></li>

<li><i><a href="Eutrapelia" title="Eutrapelia">Eutrapelia</a></i></li>

<li><span title="Ancient Greek (to 1453)-language romanization"><i lang="grc-Latn"><a href="Philotimo" title="Philotimo">Philotimo</a></i></span></li>

<li><span title="Ancient Greek (to 1453)-language romanization"><i lang="grc-Latn"><a href="Phronesis" title="Phronesis">Phronesis</a></i></span></li>

<li><i><a href="Sophia_(wisdom)" title="Sophia (wisdom)">Sophia</a></i></li>

<li><i><a href="Sophrosyne" title="Sophrosyne">Sophrosyne</a></i></li></ul>

</div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Indian</th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em">

<ul><li><i><a href="Adhi%E1%B9%AD%E1%B9%ADh%C4%81na" title="Adhiṭṭhāna">Adhiṭṭhāna</a></i></li>

<li><i><a href="Ahimsa" title="Ahimsa">Ahimsa</a></i></li>

<li><i><a href="Akrodha" title="Akrodha">Akrodha</a></i></li>

<li><i><a href="Non-possession" title="Non-possession">Aparigraha</a></i></li>

<li><i><a href="Arjava" title="Arjava">Ārjava</a></i></li>

<li><i><a href="Achourya" title="Achourya">Asteya</a></i></li>

<li><i><a href="Brahmacharya" title="Brahmacharya">Brahmacharya</a></i></li>

<li><i><a href="Dhrti" title="Dhrti">Dhṛti</a></i></li>

<li><i><a href="Karu%E1%B9%87%C4%81" title="Karuṇā">Karuṇā</a></i></li>

<li><i><a href="Kshama" title="Kshama">Kshama</a></i></li>

<li><i><a href="Kshanti" title="Kshanti">Kshanti</a></i></li>

<li><i><a href="Maitr%C4%AB" title="Maitrī">Mettā</a></i></li>

<li><i><a href="Mudita" title="Mudita">Muditā</a></i></li>

<li><i><a href="Nishkama_Karma" title="Nishkama Karma">Nishkama Karma</a></i></li>

<li><i><a href="Praj%C3%B1%C4%81_(Buddhism)" title="Prajñā (Buddhism)">Prajñā</a></i></li>

<li><i><a href="Samatva" title="Samatva">Samatva</a></i></li>

<li><i><a href="Satya" title="Satya">Satya</a></i></li>

<li><i><a href="Shaucha" title="Shaucha">Shaucha</a></i></li>

<li><i><a href="Faith_in_Hinduism" title="Faith in Hinduism">Śraddhā</a></i>/<i><a href="Faith_in_Buddhism" title="Faith in Buddhism">Saddhā</a></i></li>

<li><i><a href="Upek%E1%B9%A3%C4%81" title="Upekṣā">Upekṣā</a></i></li>

<li><i><a href="V%C4%ABrya" title="Vīrya">Vīrya</a></i></li></ul>

</div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Latin</th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em">

<ul><li><i><a href="Auctoritas" title="Auctoritas">Auctoritas</a></i></li>

<li><i><a href="Charity_(Christian_virtue)" title="Charity (Christian virtue)">Caritas</a></i></li>

<li><span title="Latin-language text"><i lang="la"><a href="Decorum" title="Decorum">Decorum</a></i></span></li>

<li><span title="Latin-language text"><i lang="la"><a href="Dignitas_(Roman_concept)" title="Dignitas (Roman concept)">Dignitas</a></i></span></li>

<li><span title="Latin-language text"><i lang="la"><a href="Fides_(deity)" title="Fides (deity)">Fides</a></i></span></li>

<li><i><a href="Gravitas" title="Gravitas">Gravitas</a></i></li>

<li><i><a href="Humanitas" title="Humanitas">Humanitas</a></i></li>

<li><span title="Latin-language text"><i lang="la"><a href="Pietas" title="Pietas">Pietas</a></i></span></li>

<li><i><a href="Virtus" title="Virtus">Virtus</a></i></li></ul>

</div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Other</th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em">

<ul><li><i><a href="Ganbaru" title="Ganbaru">Ganbaru</a></i></li>

<li><i><a href="Sadaqah" title="Sadaqah">Sadaqah</a></i></li>

<li><span title="Italian-language text"><i lang="it"><a href="Virt%C3%B9" title="Virtù">Virtù</a></i></span></li></ul>

</div></td></tr></tbody></table><div>

</div></td></tr></tbody></table></div>

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