first used by AMBROSE in the fourth century A.D. See SIDGWICK, _History
of Ethics_, chap, ii, p. 44.] dwelt upon by Plato. The Stoics, who
made use of his list, changed its spirit. Cicero stretches justice so as
to make it cover a watery benevolence. St. Augustine finds the cardinal
virtues to be different aspects of Love to God. The great scholastic
philosopher of the thirteenth century, St. Thomas, places in the first
rank the Christian graces of Faith, Hope and Charity, but still finds it
convenient to use the Platonic scheme in ordering a list of the self-
regarding virtues taken from Aristotle. Thus may the pillars of a pagan
temple be utilized as structural units in, or embellishments of, a
Christian church.

Our own age reveals the same tendency. Thomas Hill Green, the Oxford
professor, follows Plato. But with him we find wisdom stretched to cover
artistic creation; we see that courage and temperance have taken on new
faces; and justice appears to be able to gather under its wings both
benevolence and veracity. [Footnote: _Prolegomena to Ethics_, Book
III, chapter iii, and Book IV, chapter v.] A still wider divergence from
the original understanding of the cardinal virtues is that of Dewey, who
conceives of them as "traits essential to all morality." He treats, under
temperance, of purity and reverence; he makes courage synonymous with
persistent vigor; he extends justice so as to include love and sympathy;
he transforms wisdom into conscientiousness. [Footnote: DEWEY AND TUFTS,
_Ethics_, pp. 404-423.]

This variation in the content of moral concepts may be illustrated from
any quarter in the field of ethics. Cicero's circumspect "benevolence"
advances the doctrine that "whatever one can give without suffering loss
should be given even to an entire stranger." Among such obligations he
reckons: to prohibit no one from drinking at a stream of running water;