To act well every action must be prudent, just, moderate and courageous. The importance of this classical view is that virtues are understood to be the outcome of the individual's personal wilful effort or striving, to follow a natural law inscribed in the consciences of every human being by the creator of mankind. These virtues are commonly called cardinal virtues. They are the dispositions that represent our human excellence as human beings. The article states that prudence refers to practical wisdom or sound reasoning concerning what is to be done, the end we seek to obtain and the means we have at our disposal to attain it; the Latin root of prudence, (prudens) means ˜looking ahead', a looking ahead which involves planning one's actions with regard to past events and to the particular circumstances of one's environment. Classical Christian ethics, on the contrary, maintains that man can be prudent and good only simultaneously; that prudence is part and parcel of the definition of goodness. Modern religious teachings have little or nothing to say about the place of prudence in life or in the hierarchy of virtues. Courage or fortitude in a virtuous life is supposed to direct our ˜spirited' emotions, or feelings such as anger or fear, which we feel when we come across difficulties in the pursuit of the good. The role of this disposition (virtue) is to control these emotions for the sake of the overall good. Closely related to courage and its manifestations are such enterprising virtues such as truthfulness, honesty, diligence, patience, and constancy. Courage is that virtue which enables us to channel our aggressive powers for use to our good. However, it is possible to misuse this power by way of excess. The opposite is also a possibility: to misuse these powers by way of defect. Moderation or temperance refers to have a capacity to listen to and to obey our practical reason when it points out what is really good for us as rati