*The cardinal*(*9*)* virtues* are the _hinge_-virtues, those on which the character _hinges_ or turns, those, the possession of all which, would constitute a virtuous character, while the absence of any one of them would justly forfeit for a man the epithet _virtuous_. There are other less salient and essential qualities—minor virtues—the possession of which adds to the symmetry, beauty, and efficiency of the character, but which one may lack, and yet none the less deserve to be regarded as a virtuous man. Thus, justice is a cardinal virtue; gentleness, one of the lesser rank. We propose to adopt as a *division of the virtues* one which recognizes four cardinal virtues, corresponding to four classes under which may be comprehended all the fitnesses of man’s condition in this world, and the duties proceeding from them respectively.(10) There are fitnesses and duties appertaining, first, to one’s own being, nature, capacities, and needs; secondly, to his relations to his fellow-beings; thirdly, to his disposition and conduct with reference to external objects and events beyond his control; and fourthly, to his arrangement, disposal, and use of objects under his control. It is difficult to find names which in their common use comprehend severally all the contents of each of these four divisions; but yet they are all comprised within the broadest significance of the terms Prudence, Justice, Fortitude, and Order. Thus employed, Prudence, or providence, includes all the duties of self-government and self-culture; Justice denotes all that is due to God and man, embracing piety and benevolence; Fortitude, which is but a synonyme for strength, is an appropriate general name for every mode, whether of defiance, resistance, or endurance, in which man shows himself superior to his inevitable surroundings; and Order is extended to all subjects in which the question of duty is a question of time, place, or measure. *We can conceive of no right feeling, purpose, or action, which does not come under one of these heads.* It is obvious, too, that these are all _cardinal_ virtues, not one of which could be wanting or grossly deficient in a virtuous man. For, in the first place, he who omits were it only the duties of self-culture, and thus leaves himself ignorant of what he ought to know, takes upon himself the full burden, blame, and penalty of whatever wrong he may commit in consequence of needless ignorance; secondly, he who is willingly unfaithful in any of his relations to God or man, cannot by any possibility be worthy of approbation; nor, thirdly, can he be so, who is the slave, not the master, of his surroundings; while, fourthly, fitnesses of time, place, and measure are so essential to right-doing that the violation of them renders what else were right, wrong.