We may now turn to the analysis of the several virtues.

Courage has to do with fear. Not all kinds; for there are some things we
ought to fear, such as dishonour and pauperism, the fear of which is
compatible with dauntless courage, while the coward may not fear them.
Fearlessness of what is in our control, and endurance of what is not,
for the sake of true honour, constitute the courageous habit. Its excess
is rashness or foolhardiness, the deficiency cowardice. Akin to it, but
still spurious, is the courage of which the motive is not Honour but
honours or reputation. Spurious also is the courage which arises from
the knowledge that the danger is infinitesimal; so is that which is born
of blind anger, or of elated self-confidence, or of mere unconsciousness
of danger. True Courage lies in resisting a temptation to pleasure or to
escaping pain, and, above all, death, for Honour's sake. The exercise of
a virtue may be very far from pleasant, except, of course, in so far as
the end for which it was exercised is achieved.

Temperance is concerned with pleasures of the senses; mainly of touch,
in a much less degree of taste; but not of sight, hearing, or smell,
except indirectly. Of carnal pleasures, some are common to all, some
have an individual application. Temperance lies in being content to do
without them, and desiring them only so far as they conduce to health
and comfort. The characteristic of intemperance is that it has to do
with pleasures only, not with pains. Hence, it is more purely voluntary
than cowardice, as being less influenced by perturbing outward
circumstances as concerns the particular case, though not the habit.

Liberality is concerned with money matters, and lies between
extravagance and meanness. Really it means the right treatment of money,
both in spending and receiving it--the former rather than the latter. A
man is not really liberal who lavishes money for baser purposes, or
takes it whence he should not, or fails to take due care of his
property. The liberal man tends to err in the direction of lavishness.
Extravagance is curable, but is frequently accompanied by carelessness
as to the objects on which the money is spent and the sources from which
it is obtained. The habit of meanness is apt to be ineradicable, and is
displayed both in the acquisition and in the hoarding of money.

Munificence is a virtue concerned only with expenditure on a large
scale, and it implies liberality. It lie