The Nature of the Soul

Spirits

The “spirit side” of the soul can be understood as a hierarchy where different virtues arise from different levels of its functioning.

Note on “Spirit” (As Used in This Work)

  1. Non-Literal Usage

    The word “spirit” is used here in a non-theological and non-literal sense.

    It does not refer to:

    • a separate spiritual being
    • an entity like an angel or soul existing independently
  2. Meaning in This Work

    “Spirit” refers to:

    • an enduring interior disposition
    • a stable orientation of the will
    • formed through repeated free choices
  3. Formation of “Spirit”

    A “spirit” is formed through:

    • repeated choices of the will
    • expressed through actions
    • consistently oriented toward:
      • truth → forms ordered dispositions
      • valuation → forms disordered dispositions
  4. Connection to Habitus

    These “spirits” correspond to what classical philosophy calls:

    • habitus (stable habits)

    They are:

    • not momentary states
    • but deep, lasting patterns of being and acting
  5. Two Types of “Spirits” in This Framework

    Ordered spirits:

    • formed through truth-oriented choices
    • align with virtue

    Disordered spirits:

    • formed through emotion/valuation-driven choices
    • align with vice
  6. Purpose of Using the Word “Spirit”

    To emphasize that:

    • these are not just behaviors
    • but deep internal formations of the person

    It highlights:

    • continuity
    • stability
    • and influence over future choices
  7. Important Clarification

    The term “spirit” here:

    • describes a mode or disposition of the soul
    • not a separate ontological entity
    how repeated choices shape the inner orientation of the person.

The highest level is expressed through the theological virtues—faith, hope, and love. These arise from the soul’s immaterial cognitive ability. They do not depend on the senses but on the ability to know and relate to truths beyond the physical world.

Below this are the cardinal virtues—prudence, justice, fortitude, and temperance. These arise from the soul’s rationalization ability, guiding judgment, action, and balance in real-life situations.

At the base are the capital virtues, which correspond to the mental power operating through the brain. These include tendencies formed through memory, emotion, and habit. They can exist as either virtuous patterns (patience, calmness) or disordered ones (fear, pride, impulsiveness).

Note on “Capital Virtues” (Non-Theological Usage)

  1. Non-Official Terminology

    The term “capital virtues” is not an official term in Catholic teaching.

    The Church formally teaches:

    • Cardinal Virtues
    • Theological Virtues
    • Capital (Deadly) Sins

    Therefore, “capital virtues” is used here in a non-theological and explanatory sense.

  2. Meaning of “Capital”

    The word “capital” (from Latin caput, meaning “head”) refers to something foundational or generative.

    In Catholic teaching:

    • Capital sins are root causes of other sins.

    By analogy in this work:

    • “Capital virtues” are understood as root dispositions that oppose and remedy those sins.
  3. Meaning in This Work

    “Capital virtues” refers to:

    • stable habits (habitus) formed through repeated free choices of the will
    • oriented toward truth
    • which counteract the capital (deadly) sins
  4. Relation to Traditional Virtues

    These are not a new doctrinal category.

    They can be understood as:

    • expressions or applications of:
      • Cardinal virtues
      • and ultimately grounded in Theological virtues

    They describe virtue as actively opposing specific vices.

  5. Distinction from Established Virtues

    The Church already teaches:

    • Cardinal virtues as foundational moral virtues
    • Theological virtues as virtues infused by God

    The term “capital virtues” is not intended to replace or redefine these.

    Instead, it is used to:

    • highlight how virtues function as remedies to specific capital sins
    • describe their role as opposing dispositions, not as a new foundational category
  6. Purpose of the Term

    To highlight the structural opposition between:

    • vice (disordered)
    • and its remedy (ordered)

    To show that:

    just as capital sins generate disorder, these “capital virtues” generate order.
  7. Philosophical Status

    This term is used:

    • philosophically and descriptively, not doctrinally

    It serves as a conceptual extension to clarify moral structure.

Thus, the soul operates as a hierarchy:

Immaterial (Faith, Hope, Love) → Rational (Cardinal Virtues) → Material (Capital Virtues)

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Example: Tennis

When a player acts from love of the game, his focus shifts from:

“I must win” → “I must play rightly and fully”

This activates the cardinal virtues: prudence (right shot), temperance (control), and fortitude (commitment).

This produces capital virtues: patience, humility, and calmness.

  • Better timing
  • Fluid movement
  • Natural execution

Result: He performs at his best and becomes most capable of winning.

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Example: Stock Market Trading

A trader operates with faith in structured truth (math, probability, economics).

This strengthens cardinal virtues: prudence (good trades), temperance (avoiding overtrading), fortitude (sticking to plan).

This leads to capital virtues: patience, discipline, and calm execution.

Instead of:

  • Revenge trading
  • Panic selling
  • Greed-driven decisions

The trader develops:

  • Consistency
  • Control
  • Stable habits

Over time, even the brain aligns with higher order thinking.