The same is true for division of principles of good ethics into four.

The same is true for division of principles of good ethics into four. 2- Including wisdom among principles of moral virtues, and its opposite point among the vices is not appropriate, because moral habits are along the perception system and deal with desires, affections and instincts, not with perceptions, and so interpreting braininess as "good morality" does not seem appropriate.

3- Insisting that all good moral habits are moderation between two extremes is baseless, because although this is true in some cases, it is untrue in others. For example, considering tolerance of oppression as the high extreme for justice is not suitable, because high extreme is not applicable to justice.

If tolerance of oppression means indolence and numbness, it will be the opposite side of chastity, and if it means fearing of adjudication, it will be low extreme of anger power, and anyway high extreme in justice is meaningless, especially when justice is considered as anger and desire powers being controlled by intellect. It is a certainty that high extreme in this control is senseless.

It is concluded that although moderation of good moral habits is true in the cases like bravery and chastity, but it is not a generalization and is untrue in the case of justice and wisdom. It is also inferred from above discussions that dividing principles of good and bad attributes into four principles has no clear reason, and is even objectionable in different aspects. Therefore, it is better not to restrict principles of moral virtues to four.

Rather, we have good and bad moral attributes as many as different instincts, desires and affections entrusted in man, and training and balancing each of these instincts and desires for being useful and effective for individuals’ and society's perfection is a virtue, and deviation of each of them causing degeneration of individual or society is considered as a vice.

On this account, there are vicious and virtuous attributes as many as man's instincts and desires, just as there are physical diseases as many as different systems of body and its components. The figure mentioned in traditions and narrations of the Prophet's Household (A.S.) for moral virtues is much more than four.