We’ve all been told that virtue is to be pursued, and vice is to be avoided. When spiritual, physical and emotional needs are presented, however, it is often difficult to discern what virtue ought to look like in different circumstances. 

In order to better understand virtue in the context of man as a composite of body and soul, Andrew Abela, PhD from CUA visualized Aquinas’ Treatise on Virtues into what he describes as “The Anatomy of Virtue.” It summarizes Aquinas’ view that every aspect of human life is represented by one of fifty different ‘super-habits.’ 

The very center of this visualization consists of human life, because without it, no human action is possible. Navigating the diagram itself is simpler than it seems. The first ring shows that human life is divided into material life of the body and spiritual life of the soul. The second ring subdivides material life into its intellectual, or contemplative, and practical, or active, aspects. It also displays relevant habits to spiritual life such as faith, hope, and love and intellectual life such as wisdom, understanding, science, and art. 

Unsurprisingly, the rest of the diagram focuses on cardinal virtues which consist of prudence, justice, fortitude and temperance. Abela implies that these are four of the most fundamental super-habits as they correspond to every aspect of human life: thought, action and feeling. 

Thoughts are oriented towards making decisions and prudence directs man towards making good decisions. Actions are parallel to the golden rule and are fulfilled in justice where others are treated fairly. Aquinas further divides feelings into that of attraction and repulsion. Abela connects these to fortitude where good is pursued despite feelings of fear. Temperance is connected to that of only giving into feelings or desires when they make sense. 

The way the cardinal virtues are visualized shows the connection to more specific qualities of each. Feelings, for example, move from temperance to physical desires, where nourishment, reproduction and possessions are introduced. Reproduction points to the virtue of chastity, nourishment to that of abstinence and sobriety, and possessions to that of thriftiness and contentment. 

It is evident that Abela’s diagram considers all aspects of the human being which must be considered when pursuing a virtuous life. If virtue were strictly spiritual, eating and sleeping would become a vice. If it were strictly active, the liberal arts would also be vice. The reality of man’s interior and exterior needs emphasizes the fact that virtue is indeed a balance.

In the same way that virtue allows man to live a blessed temporal life, it is pre-requisite to the goodness he will surely experience in the next. Abela’s diagram for “The Anatomy of Virtue” therefore, is an excellent guideline for discerning all aspects of the human being and pursuing virtuous balance.