Virtues—as we define them here—are personality traits that may be considered “good,” in that we respect those with those traits, and seek such traits in our children. They are not morals, per se, in that one can be completely moral yet lack these virtues (although some of the virtues are enhancements of basic morals). But to retain the common definition of the “virtuous man,” we should recognize that a virtuous person is one whom not only has personal virtues, but is moral as well. Adolf Hitler was known for some of the virtues we mention below, at least in his actions towards those of German descent, but he was in no way a “virtuous man.”

       The Good and Moral Atheist should recognize virtues, and strive to achieve them. Virtues should be seen as goals for personal improvement. These should contrast against morals, which although flexible to some extent, reside in certain absolute bounds and define lines which we should not cross. However, we should also recognize that mere failing of a particular virtue does not make a person immoral.

       The virtues may be grouped into several categories. First and most important would be the Virtues of Kindness: benevolence, compassion, generosity, charity. These virtues define a positive outlook to society as a whole. A person holding these virtues shows that they care and sympathize with all people throughout the world.

       A second level of virtue recognizes those we directly interact with, the Virtues of Civility. These include friendliness, tact, courteousness, cooperativeness, thoughtfulness, tolerance, patience, humility, and reasonableness. Such virtues are the mark of a person who gives basic respect to all people with whom they encounter.

       Going deeper, there is a third level of virtue that reflects upon our contribution to the world and to ourselves through our efforts, the Virtues of Productivity. The productive person is conscientious, industrious, and dependable. Those who hold such virtues are easy to work and live with, and always are willing to pull their share of the load.

       The final level of virtue is an inward reflection of our strengths and worth, the Virtue of Self-Worth. We strive to be confident, self-reliant, courageous, and disciplined. We seek to understand where moderation and self-control are appropriate, yet we also recognize when to reward ourselves. We maintain self-respect, and we seek enjoyment out of life.

       These four types of virtues, Kindness, Civility, Productivity, and Self-Worth, are goals we must set for ourselves. We must search for kindness in our hearts toward people. We should endeavor to remain civil in our dealings with others. Each of us must find a way to be productive, positive members of society. And, we should all recognize our own strengths, the value inherent in our own being. We should respect such virtues in others, and work toward their attainment in our own lives. In addition to being a Good and Moral Atheist, we should aspire to being a virtuous Atheist as well. These virtues apply to all humanity, Atheist and theist alike.

       We can use “ethics” to describe a stricter societal code than morality. Also, unlike the vagueness of virtues, ethics are well-defined rules to live by. Ethics help to allow societies to function by prescribing basic rules which smooth interactions between people. These rules are more than moral actions, and in some cases they even fall afoul of morality, giving us the classical “ethical dilemma.”

       A person who is ethical is honest, fair, just, and law-abiding. Ethics defined this way comprise a strict code, much like morals, but less binding. One might be unethical and tell a lie or break a minor law, yet still be a moral person. Due to this less-binding nature, we should strive to be ethical, much as we strive to be virtuous, while recognizing that following these rules perfectly may not be possible. These same ethics allow us to function as a society. We expect others to be honest (while allowing for minor social fibs), fair, just, and to abide by the laws of the land.

       Note that law-abiding does not mean that we should obey laws that are patently unjust, unfair, or dishonest to the point that they harm others. Also note that we may be able to find people who are moral and “virtuous,” but who are not ethical. The mythical “Robin Hood” (as written in storybooks, not necessarily in real life) who stole from the rich and gave to the poor was certainly not law-abiding or honest, but he was courteous to those he stole from, and compassionate to the poor and starving.

       And on the other side, there are those who are nominally ethical, but not virtuous or moral. An example might be a legislator proposing a three-strikes-you’re-out law that applies even to misdemeanors, where a third minor offense lands a person in jail for life with no chance of parole. The law might be fairly applied to everyone, but it certainly has no compassion for those who are caught for the least of such offenses, such as the theft of an item worth a few dollars.

       Ethics, virtues, and morals overlap a great deal. In many texts, you will not find the separation of the three we have here, or you may find subtly different definitions. But the above split serves us well, and helps us to understand the relative importance of the three personal goals. Morals, although they may vary a bit, have a firm outer boundary which must not ever be crossed. Virtues are personal attributes which we respect in others and work towards in ourselves. Ethics are strict societal codes that allow us to interact peacefully.

       As Atheists, we respect and sympathize with the feelings of others. With such a base, it becomes logically imperative upon us to be good and moral, and to strive to be virtuous and ethical whenever possible. Without virtues and ethics, we become difficult to live with, and fall afoul of the key underpinnings of society. But without morality, more is lost, for we have lost what it is to be human, that key sympathy for the plight of those around us.