Virtues

Originally introduced by Plato and Aristotle, Moderation Theory in Ethics is the most prevalent theory of ethics among Islamic scholars. Moderation Theory suggests that every virtue or excellence of character lies in the mean between two vices: excess or defect. Every ethical virtue comes from moderation in actions or emotions and every ethical vice comes from excess or defect. This paper suggests that while Islamic scholars have been influenced by this doctrine, they have also developed and re-conceptualized it in innovative ways. Kindī, Miskawayh, Avicenna, Rāghib Isfahānī, Nasīr al-Dīn Ṭusī, and others are among the Islamic contributors to the subject. Some of their innovations in this theory are as follows: bringing together Aristotle's doctrine of the mean with Plato's psychology (by Kindī), dividing virtues into four higher genuses, dividing vices into eight higher genuses, setting various kinds of vices and virtues under these higher genuses (by Miskawayh), adding the vice qualitative criteria to Aristotle's vice quantitative criteria (excess and defect) (by Ṭusī), dividing various conceptualizations of justice (by Avicenna), adding religious and mystical virtues into the existing list of virtues (by Rāghib Isfahānī), and proposing a comprehensive model for curing diseases of the soul. This paper seeks to establish the main contributions of these Muslim scholars to Moderation Theory and elaborate on this theory’s evolution within the Islamic world.

SUBJECT & OBJECTIVES: Intellectual virtues refer to virtues that deal with various aspects of human intellect and thought and are divided into faculty-oriented and character-oriented categories. The objective of this article is to explain the key instances of intellectual virtues from Mullā Ṣadrā's perspective. Considering the greater compatibility of Mullā Ṣadrā's views with character-oriented virtues, the article has extracted, categorized, and analyzed instances of this category of intellectual virtues.METHOD & FINDING: This study employs a descriptive and analytical methodology, utilizing a deductive approach. Our analysis reveals that the key instances of character-oriented intellectual virtues in Mullā Ṣadrā's philosophy include a profound eagerness for knowledge, the practice of intellectual contemplation—which encompasses avoiding superficiality, looking for valid reason, conducting adequate research, accuracy and sharpness, and examining the consequences of knowledge—alongside intellectual patience and intellectual independence—which encompasses the avoidance of imitation and prejudice. CONCLUSION: The research findings demonstrate a manifestation of intellectual virtues within the works of Mullā Ṣadrā, one of the preeminent Islamic philosophers. This phenomenon can be attributed to the significance he assigned to authentic human happiness and the role of intellectual virtues in attaining such happiness according to his perspective.