The notion of Virtue presents more complexity and difficulty, and requires to be discussed from different points of view. We may begin by noticing that there seem to be some particular virtues (such as Generosity) which may be realised in acts objectively--though not subjectively--wrong, from want of insight into their consequences: and even some (such as Courage) which may be exhibited in wrong acts that are known by the agent to be such. But though the contemplation of such acts excites in us a quasi-moral admiration, in the latter case we certainly should not call them virtuous, and it is doubtful whether we should do so in the former case, if we were using the term strictly. It will therefore involve no material deviation from usage, if we limit the term “Virtue” to qualities exhibited in right conduct:[172] accordingly I propose to adopt this limitation in subsequent discussions. How far, then, are we to regard the spheres of Duty and Virtue (thus defined) as co-extensive? To a great extent they undoubtedly are so, in the common application of the terms, but not altogether: since in its common use each term seems to include something excluded from the other. We should scarcely say that it was virtuous--under ordinary circumstances--to pay one’s debts, or give one’s children a decent education, or keep one’s aged parents from starving; these being duties which most men perform, and only bad men neglect. On the other hand, there are acts of high and noble virtue which we commonly regard as going beyond the strict duty of the agent; since, while we praise their performance, we do not condemn their non-performance. Here, however, a difficulty seems to arise; for we should not deny that it is, in some sense, a man’s strict duty to do whatever action he judges most excellent, so far as it is in his power.