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	Cardinal virtues - Wikipedia, the free encyclopedia
		These "cardinal" virtues are not the same as the trinity of "theological virtues" of faith, hope, and charity.
		The cardinal virtues are distinguished from the capital virtues.
		The capital sins, sometimes called the " seven deadly sins," are pride, avarice (greed), envy, wrath, lust, gluttony, and sloth.
	en.wikipedia.org /wiki/Cardinal_virtues (280 words)

	Capital virtues - Wikipedia, the free encyclopedia
		The seven capital virtues oppose the seven capital sins and are not to be confused with the "cardinal virtues" of Catholic lore.
		The capital virtues are distinguished from the four cardinal virtues of Christianity.
		In turn, the cardinal virtues are not the same as the three theological virtues of faith, hope, and charity.
	en.wikipedia.org /wiki/Capital_virtues (178 words)

	SUMMA THEOLOGICA: How many capital vices there are, and which are they? (Site not responding. Last check: 2007-11-06)
		Accordingly therefore, those vices are called capital, whose ends have certain fundamental reasons for moving the appetite; and it is in respect of these fundamental reasons that the capital vices are differentiated.
		Virtue and vice do not originate in the same way: since virtue is caused by the subordination of the appetite to reason, or to the immutable good, which is God, whereas vice arises from the appetite for mutable good.
		Although anger is not a principal passion, yet it has a distinct place among the capital vices, because it implies a special kind of movement in the appetite, in so far as recrimination against another's good has the aspect of a virtuous good, i.e.
	www.newadvent.org /summa/208404.htm (1028 words)

	social capital: civic community, organization and education
		In that sense social capital is closely related to what some have called “civic virtue.” The difference is that “social capital” calls attention to the fact that civic virtue is most powerful when embedded in a sense network of reciprocal social relations.
		Those concerned with social capital have looked to the density of social networks that people are involved in; the extent to which they are engaged with others in informal, social activities; and their membership of groups and associations (see la via associative).
		Useful critical exploration of the notion of social capital and its theoretical origins and the extent to which 'it avoids a proper confrontation with political economy and, as a result of its origins and evolution, has become chaotic'.
	www.infed.org /biblio/social_capital.htm (3803 words)

	Articles - Virtue (Site not responding. Last check: 2007-11-06)
		The notion of virtue was a commonplace in ancient philosophy, and because of its adoption by Cicero, was widely accepted by Christian philosophers and became a staple of Catholic theology.
		The thesis of the unity of the virtues is controversial.
		The seven capital vices or cardinal sins suggest a classification of vices and were enumerated by Thomas Aquinas in the 13th century.
	www.e-handbags.net /articles/Virtue (1150 words)

	2000 Schugurensky
		Political capital is a form of symbolic capital, credit founded on credence or belief and recognition or, more precisely, on the innumerable operations of credit by which agents confer on a person (or on an object) the very powers that they recognize in him (or it).
		This supremely free-flowing capital can be conserved only at the cost of unceasing work which is necessary both to accumulate credit and to avoid discredit: hence all the precautions, the silences and the disguises, imposed on public personalities, who are forever forced to stand, before the tribunal of public opinion.
		By confining political capital to professional politicians, what these conceptions are doing is to legitimize as "common sense" (in the Gramscian sense) an arbitrary division between a selected group of active political actors, and a massive group of passive supporters whose only political role is to grant or withdraw trust to the former.
	www.edst.educ.ubc.ca /aerc/2000/schugurenskyd1-web.htm (3562 words)

	Social Capital and Civil Society - Francis Fukuyama - Prepared for delivery at the IMF Conference on Second Generation ...
		Social capital is important to the efficient functioning of modern economies, and is the sine qua non of stable liberal democracy.
		Perhaps the reason that that social capital seems less obviously a social good than physical or human capital is because it tends to produce more in the way of negative externalities than either of the other two forms.
		The market capitalization of any company represents the sum of both tangible and intangible assets; among the latter is, presumably, the social capital embodied in the firm's workers and management.
	www.imf.org /external/pubs/ft/seminar/1999/reforms/fukuyama.htm (6853 words)

	The Human Capital Century by CLAUDIA GOLDIN - Education Next - Winter 2003 (Site not responding. Last check: 2007-11-06)
		For much of the 20th century this template was synonymous with a set of “virtues.” That is, the template consisted of characteristics that were virtuous.
		The virtues enabled the supply-side institutions to respond to the demand-side shift.
		The virtues I have mentioned include: education that was publicly funded and provided, an open and forgiving system, an academic yet practical curriculum, numerous small, fiscally independent school districts, and the secular (not church) control of schools.
	www.educationnext.org /20031/73.html (3380 words)

	John Stuart Mill, Speech in Favor of Capital Punishment (Site not responding. Last check: 2007-11-06)
		The failure of capital punishment in cases of theft is easily accounted for; the thief did not believe that it would be inflicted.
		And in the case of the host of offences which were formerly capital, I heartily rejoice that it did become impracticable to execute the law.
		Even that which is the greatest objection to capital punishment, the impossibility of correcting an error once committed, must make, and does make, juries and Judges more careful in forming their opinion, and more jealous in their scrutiny of the evidence.
	ethics.acusd.edu /Mill.html (2413 words)

	Human Capital Deepening in Nineteenth-Century America: Archive Entry From Brad DeLong's Webjournal
		The "Virtues" of the Past: Education in the First Hundred Years of the New Republic : By the mid-nineteenth century school enrollment rates in the United States exceeded those of any other nation in the world and by the early twentieth century the United States had accomplished mass education at all levels.
		The outcomes of the virtues were an enormous diffusion of educational institutions and the early spread of mass education.
		The virtues of long ago need not be the virtues of today, and they also need not have been virtuous in all places and at all times in the past.
	www.j-bradford-delong.net /movable_type/2003_archives/002405.html (1514 words)

	Human Capital, by Gary S. Becker: The Concise Encyclopedia of Economics: Library of Economics and Liberty
		These are all forms of capital in the sense that they are assets that yield income and other useful outputs over long periods of time.
		They are called human capital because people cannot be separated from their knowledge, skills, health, or values in the way they can be separated from their financial and physical assets.
		Economic growth closely depends on the synergies between new knowledge and human capital, which is why large increases in education and training have accompanied major advances in technological knowledge in all countries that have achieved significant economic growth.
	www.econlib.org /library/Enc/HumanCapital.html (1931 words)

	Ethics [Internet Encyclopedia of Philosophy]
		Historically, virtue theory is one of the oldest normative traditions in Western philosophy, having its roots in ancient Greek civilization.
		Virtue theory emphasizes moral education since virtuous character traits are developed in one's youth.
		Alasdaire MacIntyre defended the central role of virtues in moral theory and argued that virtues are grounded in and emerge from within social traditions.
	www.iep.utm.edu /e/ethics.htm (6478 words)

	[No title] (Site not responding. Last check: 2007-11-06)
		Liberals and conservatives alike now celebrate social capital as the key to success in a myriad of domestic issues—from public education, aging, and mental health to the battle against inner-city crime and the rejuvenation of America's small towns.
		In the celebratory view of social capital, if an agricultural cooperative advances economically or a city effectively carries out a reform program, it is because they had high levels of social capital to begin with; if they fail, they did not.
		It is not the lack of social capital, but the lack of objective economic resources—beginning with decent jobs—that underlies the plight of impoverished urban groups.
	www.prospect.org /print-friendly/print/V7/26/26-cnt2.html (2765 words)

	European Political Science - Summer 2003, Volume 2 Issue 3
		While he attributes positive societal effects to both forms of social capital, he considers bridging social capital to be more important for the ability of modern societies to co-operate.
		On the one hand, networks with bridging social capital are ‘better for linkage of external assets and for information diffusion’ (Putnam, 2000: 22) because they are outward-oriented and their composition can be more heterogeneous.
		Due to a lack of detailed information on the activities of the voluntary associations we analysed, we are forced to rely solely on the labels, that is, the names, of the associations, in order to infer their purposes.
	www.essex.ac.uk /ecpr/publications/eps/onlineissues/summer2003/research/zmerli.htm (2149 words)

	Bowling Alone, by Robert Putnam (Site not responding. Last check: 2007-11-06)
		Social capital refers to the collective value of all "social networks" [who people know] and the inclinations that arise from these networks to do things for each other ["norms of reciprocity"].
		The term social capital emphasizes not just warm and cuddly feelings, but a wide variety of quite specific benefits that flow from the trust, reciprocity, information, and cooperation associated with social networks.
		Barn-raising on the frontier was social capital in action, and so too are e-mail exchanges among members of a cancer support group.
	www.bowlingalone.com /socialcapital.php3 (554 words)

	[No title]
		Social capital theorists would claim that when one belongs to a civic association it allows members to get better connected to their neighbors and thus better connected to the community at-large.
		Aggregate level analysis of social capital in the states indicates that high levels of social capital are often associated with better schools, lower crime rates, prosperous economies and healthier citizens, but social capital is not necessarily always beneficial.
		The virtue of social capital is that it stresses the interconnections between strangers.
	www2.una.edu /naaguado/current/draftAguado.doc (3777 words)

	Zenit News Agency - The World Seen From Rome
		Sison defines moral capital "as excellence of character, or the possession and practice of a host of virtues appropriate for a human being within a particular sociocultural context." Or, in a word -- integrity.
		Sison explains that virtue can benefit a firm by means of the positive influence virtuous workers exert on corporate culture.
		Virtuous workers not only diminish the legal and financial liabilities that stem from corporate wrongdoing.
	www.zenit.org /english/visualizza.phtml?sid=55946 (1014 words)

	SUMMA THEOLOGICA: Is hatred of God a capital sin? (Site not responding. Last check: 2007-11-06)
		Wherefore hatred, which is opposed to this love, is not the first but the last thing in the downfall of virtue resulting from vice: and therefore it is not a capital vice.
		18, "the virtue of a thing consists in its being well disposed in accordance with its nature." Hence what is first and foremost in the virtues must be first and foremost in the natural order.
		Hence charity is reckoned the foremost of the virtues, and for the same reason hatred cannot be first among the vices, as stated above.
	www.newadvent.org /summa/303405.htm (484 words)

	Virtues and Vices
		22 The seven capital vices are: pride, covetousness, lust, anger, gluttony, envy, sloth.
		The seven capital virtues are: faith, hope, love (sometimes called the theological virtues) and prudence, fortitude, justice, temperance (sometimes called the four cardinal or natural virtues).
		The cardinal virtues 25 (prudence, fortitude, justice, and temperance) are the foundation of morality as a whole.
	www.rc.net /wcc/virtues/scripvir.htm (724 words)

	Temperance
		Temperance is also is one of the seven capital virtues.
		They are called capital because all the virtues we strive to practice are said to flow from these seven capital virtues.
		Temperance is opposed to the capital sin of gluttony.
	www.secondexodus.com /html/catholicdefinitions/temperance.htm (188 words)

	Economic Justice in the Age of the Robot
		Justice is one of the four cardinal virtues of classical moral philosophy, along with courage, temperance (self-control) and prudence (efficiency).
		But as all members of society, including the most handicapped persons, begin to derive ever-increasing incomes from their shares of ownership of industrial capital, the competitive market mechanism-instead of harming working people-can be allowed to operate as the most democratic and objective means for measuring just prices, just wages and just profits.
		Capital growth would be matched by consumer incomes ready to buy the marketable goods and services produced by those new capital assets.
	www.cesj.org /thirdway/economicjustice/ageoftherobot.html (4200 words)

	Teaching the Virtues
		I noted that students taking college ethics are debating abortion, euthanasia, capital punishment, DNA research, and the ethics of transplant surgery while they learn almost nothing about private decency, honesty, personal responsibility, or honor.
		Once the student becomes engaged with the problem of what kind of person to be, and how to become that kind of person, the problems of ethics become concrete and practical and, for many a student, morality itself is thereafter looked on a s a natural and even inescapable personal undertaking.
		I am suggesting that virtue can be taught, and that effective moral education appeals to the emotions as well as to the mind.
	www.forerunner.com /forerunner/X0116_Teaching_the_Virtues.html (3863 words)

	Social Capital
		Social capital can be defined simply as the existence of a certain set of informal values or norms shared among members of a group that permit cooperation among them.
		The sharing of values and norms does not in itself produce social capital because the values may be the wrong ones: The norms that produce social capital must substantively include virtues like truth-telling, the meeting of obligations and reciprocity.
		It is clear that the norms that produce social capital are partible, that is, they can be shared among limited groups of people and not with others in the same society.
	www.worldbank.org /wbi/mdf/mdf1/socicap.htm (963 words)

	Better Together, an initiative of the Saguaro Seminar: Civic Engagement in America, Kennedy School of Government
		Social capital can be found in friendship networks, neighborhoods, churches, schools, bridge clubs, civic associations, and even bars.
		The Lost City: Discovering the Forgotten Virtues of Community in the Chicago of the 1950s.
		Walzer, Michael, "Civility and Civic Virtue in Contemporary America." In Radical Principles: Reflections of an Unreconstructed Democrat.
	www.bettertogether.org /socialcapital.htm (604 words)

	ORBIS: Trust: The Social Virtues and the Creation of Prosperity. - book reviews
		Building on the work of James Coleman and others, Fukuyama and Putnam suggest that social capital, especially trust, develops through norms of reciprocity and successful cooperation in networks of civic engagement.(1) Such trust plays a crucial and underappreciated role in fostering economic prosperity and making democracy work.
		If Fukuyama and Putnam are right about the importance of social capital, their studies have major implications for efforts to promote prosperity and democracy, a centerpiece of post-cold war U.S. foreign policy.
		Fukuyama is faulted for paying insufficient attention to macroeconomic factors that play a significant role in economic success, for simplifying the relationship between cooperation and self-interest, and for overstating the connection between private corporations and economic prosperity.
	www.findarticles.com /p/articles/mi_m0365/is_n2_v40/ai_18338858 (1088 words)

	Cardinal Virtues
		There are four cardinal virtues: prudence, justice, temperance, and fortitude.
		The cardinal or moral virtues are natural, because they can be achieved through human effort, aided by grace.
		The cardinal virtues are often paired with the theological virtues.
	www.secondexodus.com /html/catholicdefinitions/cardinalvirtues.htm (100 words)

	Canada Research Chair for Social Justice: Shadia B. Drury
		The idea of social capital was first developed by Irving Kristol, the American father of the new conservatism, or neoconservatism.
		Kristol argued that the economic success of America was due to an accumulated "moral capital" rooted in its Puritan and Protestant heritage, which encouraged the virtues of honesty, sobriety, thrift and hard work.
		He surmises that as these virtues diminish, the social capital on which economic prosperity depends will be increasingly depleted until it is spent.
	www.uregina.ca /arts/CRC/herald_socialcapital.html (1172 words)

	Catholic teaching on the four last things - death judgment heaven hell - eternity virtues vices (Site not responding. Last check: 2007-11-06)
		Virtue makes man perfect, inclines him to a good end, makes of him not only a good painter, a good sculptor, a good mathematician, but a good man. Vice is an evil habitude, that of acting contrary to right reason.
		In virtues we distinguish the acquired virtues, which arise by repetition of natural acts, from infused virtues, which are supernatural virtues that are received at baptism, and that grow in us by means of the sacraments, by Holy Communion, and by our merits.
		Similarly the acquired virtue of justice reveals the grandeur of the human soul, particularly when, for the common good of society, it establishes and observes laws demanding great sacrifices, even those of life.
	www.tanbooks.com /texts/life_everlast_ch5.htm (1735 words)

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