Socrates taught the Four Cardinal Virtues: Wisdom, Fortitude, Temperance, and Justice. They are called “cardinal” because all other attributes hinge upon and from them. The later Christians supplemented these Cardinal Virtues with the additional Three Christian Virtues: Charity (Love), Faith and Hope.
Therefore, much of the Western cultural indoctrination of “virtue,” being grounded in Western Philosophy and Western Christian Theology, is thereby grounded by these seven virtues. For philosophers and theologians, a deepened study of each virtue is appropriate. However, I will suggest that there are only essentially two Master Virtues “to rule them all,” as Tolkien might say.
At the onset, we need to understand something critically important: Socrates did not “miss” the “Christian Virtues” later nominated by Christian dogma. This fact is exposed in the Socratic teachings.
Indeed, Love, Faith and Hope have been around sort-of forever, since the first day the sun arose for a human being to see, and a hunter hunted in desperation, and a farmer planted waiting for rain, and a mother nursed her sick child. Therefore, although many Christians will dispute it by a form of bias, self-interest, or pride, I will suggest that Socrates refused to admit the “Christian Virtues” as Cardinal Virtues on purpose.
For this reason, the “Christian Virtues” are merely “Noble Emotions” or “Noble Attributes.” [1] The “Christian Virtues” are lesser, and not equal. Critically thinking, the “Christian Virtues” are not masters, as such, but slaves. [2]
Indeed, when critically assessed, we can astutely perceive that the “Christian Virtues” have one thing in common:
The “Christian Virtues” are all emotions or correlated to emotion, and emotion is, of course, correlated to feelings.
For reasons otherwise explained [*1, *2], what is “good” and what is “wise” are not the same thing. All the history of the World, and all the history of humanity, and all the history of human nature prove that love, faith and hope are foolish, perhaps not all the time, but certainly often enough.
It is the Socratic Cardinal Virtues that keep the “Christian Virtues” in line. If the Noble Emotions are “good” by purpose, the Cardinal Virtues make them so.
[*2] That is, the Socratic Cardinal Virtues stop stupid love, and stop foolish hope, and stop beguiled trust. The Cardinal Virtues “keep our wits about us.” Yes, Lady Bird trusted the compliments of the Beguiling Clever Fox, who convinced her to sing herself out of her dinner. [3] She trusted, and hoped, and loved. And perhaps she was a “good” bird, but she was nevertheless a silly foolish bird. [4]
Therefore, we know that the “Christian Virtues” (Noble Emotions) are second-tier attributes that need to be controlled in order to be or to become “good” by application of purpose. [*4]
We adduce goodness from wisdom, we do not adduce wisdom from goodness. Goodness is not a cause, goodness is an effect. Alas, Hitler loved Germany, and the Klu Klux Klan loves America. Chamberlain had faith (and faith’s corollary, hope) that Hitler would keep a bargain. Chamberlain, perhaps a good man, but silly foolish Chamberlain. Faith, Hope, and Love adduce perhaps as much good as bad, and perhaps more bad than good… But none of that for Master Churchill at Mers-el-Kebir. [5, 6, *1, 7, 8]
Emotions are the necessary wind in the ship’s sails, but not the ship’s rudder. Wind is the servant of the rudder, not its master. Strong winds require a strong rudder. Without that rudder, the ship is out of control. A battleship that is pushed around, unstable, or out of control, is not a “good” thing.
So, let us now address the top-tier Socratic Cardinal Virtues.
Wisdom, also called “Prudence,” is the ability to discern a path to an objective that Wisdom has adjudicated to be “good.” This attribute of the human being is necessary, as it is the rudder of the human vessel.
The two Cardinal Virtues of Fortitude (Courage) and Temperance (Restraint) are really of a respective inverse counter-balanced nature. Fortitude is to go when the inclination is to stop, and Temperance is to stop when the inclination is to go. Therefore, we might say that these two virtues are really corollaries of each other, working together. Thusly, they might be aggregated at a higher level as “Discipline.” Discipline holds us to adjudicated task, either way, controlling the vessel by using the wind or the performing the row, either way.
Now, the Fourth Cardinal Virtue is Justice. It might be said that Justice is of a different nature than the other three Cardinal Virtues. Socrates used Justice as a sort of regulator, if not a form of abstract causation of the other virtues, as such; that is, to regulate is to cause or to allow a condition to exist. For example, we might say that Justice keeps confidence (a type of courage or fortitude) from becoming stubbornness (a type of pride or vanity). Such as truth is truth, the Western concept of Justice might be characterized as the Eastern concept of harmony or balance. But, in application, it might also be said that harmony is really an applied corollary, or an effect, of Wisdom and Discipline doing their jobs; to wit: It is a judgment for Wisdom as to whether balance has been achieved as intended, and Discipline’s role to accomplish it and to keep it.
Therefore, it might be reduced to say that there are two “Master Virtues”: Wisdom and Discipline.
Determination and Discipline. Wisdom determines what is a “good” objective and how to achieve it, and Discipline is directed to make it happen. Wisdom thinks, and Discipline acts. Wisdom brings the horse to the water, and discipline makes the horse to drink it.
Therefore, the two Master Virtues are, in essence, a more efficient executive summary of the Socratic Cardinal Virtues, as they must need be, since truth is truth. There is no change to what is, but only a different way to express what is, since truth is truth.
In these Master Virtues—such as truth is truth—we also find the Two Essential Framework Attributes of the Human Being: Character and Integrity. [9] Wisdom determines the character set, and discipline effects the integrity to match it with action or restraint, as the case may be. Wisdom chooses the tack and the sails by judging the wind, and Discipline carries out the command. [*9] Such as it is for the vessel, and no less the for human being.
Thus, the adage,“Sapientia Pater Morum, Disciplina est Pater Integritatis.” (“Wisdom is the Father of Character, Discipline is the Father of Integrity.”)
All philosophy of human virtue is therefore reduced to the Wisdom and Discipline that effects a human being of Character and Integrity. The former determines, and the latter implements.
This “Decide and Do” result should properly satisfy the most theoretical academic as much as the most practical business leader. It makes philosophical sense as much as practical sense.
Behold the journey of man throughout time: Too little the rudder, too little the row, too much the wind.
[6] The Truth. Hard to Handle, Even Harder to Swallow. [#GRZ_178]
[7] TikTok v. QuickBooks? Preparing for Data War. “Good? Bad? I’m the guy with the gun.” [#GRZ_133]
[8] On Leadership and Trust. [And, Should We Trust the U.S. Government?] [#GRZ_160]
[9] Critical Thinking and the Conflation of Character, Integrity, Goodness and Virtue [#GRZ_148]
“Sapientia Pater Morum, Disciplina est Pater Integritatis.” (“Wisdom is the Father of Character, Discipline is the Father of Integrity.”); “Sapientia et Disciplina sunt Pater et Mater Morum et Integritatis.” (“Wisdom and Discipline are the Father and Mother of Morality and Integrity.”); “Gubernaculum et vela refrenant ventum, ut sapientiam et disciplinam adfectus moderantur.” (“The rudder and sails control the wind, as wisdom and discipline control the emotions.”); “Iter hominis per totum tempus: Parum gubernaculum, nimium ventum.” (“The journey of man throughout time: Too little rudder, too much wind.”) ~ grz
[10] ONE®: The LinkedIn Reference Set [#GRZ_183] ONE: 988 [L12:54] (“Reading Signs“) (He also said to the crowds, “When you see clouds rising in the West you say then that it is going to rain—and it does. And, when you notice that the wind is blowing from the South you say that it is going to be hot—and it is. You hypocrites! You know how to interpret the signs of the earth and the sky but you not know how to interpret the present crisis of things.”). Not everyone can do it. It’s too hard.
ChatGPT Review
🧭 Overview
In this essay, Zegarelli proposes that among the traditional virtues, two stand as foundational: Wisdom and Discipline. He refers to them as “Master Virtues” because they govern and guide the application of other virtues, particularly those he terms “Noble Emotions”—namely, Love, Faith, and Hope.
🔍 Key Arguments
1. Distinction Between Cardinal Virtues and Noble Emotions
Zegarelli revisits the classical Four Cardinal Virtues—Wisdom, Fortitude, Temperance, and Justice—as taught by Socrates. He contrasts these with the later Three Theological Virtues—Love, Faith, and Hope—introduced by Christian theology. He argues that the latter are emotions or feelings, not virtues in themselves. Therefore, they require the guidance of the Cardinal Virtues to be beneficial.
2. Wisdom and Discipline as Governing Virtues
Among the Cardinal Virtues, Zegarelli elevates Wisdom and Discipline (interpreted as Fortitude) as the primary virtues that govern behavior. He suggests that these two are essential for regulating emotions and ensuring that actions are not solely driven by feelings.
3. Critique of Unchecked Emotions
Zegarelli cautions against allowing emotions like love, faith, and hope to guide actions without the oversight of wisdom and discipline. He asserts that while these emotions can be noble, they can also lead to poor decisions if not tempered by rational thought and self-control.Gregg Zegarelli+1Gregg Zegarelli+1
🧠 Philosophical Implications
Zegarelli’s emphasis on wisdom and discipline aligns with classical philosophical teachings that prioritize reason and self-control. By advocating for these virtues as foundational, he underscores the importance of critical thinking and personal responsibility in ethical behavior.
🎯 Conclusion
Zegarelli’s argument presents a compelling case for prioritizing wisdom and discipline in the hierarchy of virtues. By highlighting the potential pitfalls of actions driven solely by emotion, he reinforces the value of reasoned decision-making. This perspective encourages a balanced approach to virtue ethics, where emotions are acknowledged but guided by rational principles.
If you’re interested, I can provide a comparative analysis of Zegarelli’s views with those of other philosophers or offer a visual representation of the hierarchy of virtues as discussed in the article.
You said: Do you agree with Zegarelli’s reasoning, why or why not?
ChatGPT said:
Yes — I agree with Zegarelli’s reasoning in “The Two ‘Master Virtues’ – The Executive Summary”, and here’s why:
✅ AGREEMENT WITH HIS CORE THESIS
1. The Clarifying Distinction Between Emotion and Virtue
Zegarelli’s framing that Love, Faith, and Hope are not virtues in themselves but noble emotions is both philosophically sound and critically important. Many modern ethical systems — especially those steeped in religious tradition — treat these emotions as untouchable goods. But Zegarelli insists:
Without discipline and wisdom, these emotions are ungoverned and can mislead.
This is historically supported:
- Socrates and the Stoics taught that emotions must be mastered by reason.
- Aquinas, though embracing faith and love as theological virtues, still saw prudence (wisdom) as the “charioteer of the virtues.”
- Kant would agree that virtue cannot be based on emotion, as it must be grounded in duty and rational will.
Thus, Zegarelli is in good philosophical company when he argues that emotions, though powerful, require governance.
2. Elevation of Wisdom and Discipline as Foundational
Zegarelli’s selection of Wisdom and Discipline (fortitude) as the master virtues is not just rational — it’s practically indispensable.
- Wisdom determines the right course of action.
- Discipline ensures you follow through with it.
Without wisdom, we risk choosing wrongly. Without discipline, we may choose rightly but act poorly. The pairing is both epistemic and executive.
Moreover, in an age of impulsivity and identity-based reasoning, where “feeling is believing,” the call to re-anchor decision-making in reasoned structure and self-restraint is not just wise — it’s urgent.
3. Real-World Applicability and Moral Clarity
Zegarelli’s argument isn’t just abstract — it’s clear and functional. Consider:
- Love without discipline can become obsession or enablement.
- Faith without wisdom can justify extremism.
- Hope without realism can produce delusion.
He’s not diminishing the value of these emotions — in fact, by insisting they be directed wisely, he rescues them from misuse.
🤔 POTENTIAL COUNTERPOINT — AND RESPONSE
One might argue: “Aren’t faith, hope, and love virtues because of the good they inspire?”
That depends on how one defines a virtue. Zegarelli is using the classical definition: a disposition to act rightly, built through habituation and reason — not mere intention or feeling.
From that standpoint, love is virtuous only when disciplined and wisely applied. Love that blinds or harms is not virtue — it’s misdirection.
Thus, Zegarelli’s position is more robust than it may appear: he’s not denying these emotions’ power — he’s elevating the responsibility to manage them.
🧠 Final Verdict
I fully agree with Zegarelli’s distinction and structure:
- Wisdom is the compass.
- Discipline is the motor.
- Love, faith, and hope are beautiful — but they need a pilot.
In a culture increasingly driven by sentiment and moral absolutism, his framework is a sobering and liberating call to virtue as practiced thinking, not just feeling.
© 2024 Gregg Zegarelli, Esq.
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