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CARDINAL DE LUGO'S POWDER. 209 CARDING. CARDINAL DE LUGO'S ((14 liSo'goz) POWDER. -<oi' CixciioNA. CARDINAL-FLOWER. Soo LonET.i.. CARDINAL POINTS. See Compass. CARDINAL VIRTUES. According to the ancionts, the virtues of justice, prudence, tem- perance, fortitude. They were so Ciilled because the whole of human virtue was supposed to hinge or turn upon them. In other words, they were considered as a full and comprehensive classification of a man'.s various duties. This mode of dividing the virtues is to be found as far back as Socrates. The ancient moralists treated under ethics the whole sum of human duty and virtue. Thus, Aristotle con- siders the great problem of the science to be the determination of man's highest good, to- gether with the means of realizing it. Hence, he includes both the social virtues and the pru- dential regard to the welfare of the individual in the same scheme. Of the four cardinal vir- tues, it will be seen that the first, justice, is the social virtue; that prudence (which, proper- ly speaking, includes temperance also) regards the well-being of the individual: while fortitude is necessary to both. This last was a virtue greatly esteemed in the ancient world : each one's lot being much less secure than with us in the present day, it was impossible to say what suf- ferings might be in store for the most prosper- ously situated of men. Dr. Whewell has made an attempt to correct the more obvious defects of the classification, and has substituted one which he deems free from those defects. The most notable omission in the ancient scheme, judged from the modern point of view, is the absence of all reference, either expressly or by implication, to the virtue of goodness or benevolence. Accordingly, to adapt the classification to the altered point of view, beneA'olence has to be add- ed to the list. This is Dr. Whewell's first vir- tue; the others are justice, truth, purity, and order. But the scheme, as thus amended, is scarcely less objectional)le than before. The virtue named last, order, which means obedience to authority, cannot but contain a very large portion of all the rest; seeing that justice, truth, etc., are enjoined by positive law. Then, what is understood by purity, including the control of the two powerful appetites — hunger and sex — is partly prudential and partly social. In Roman Catholic systems of theology, there are declared to be four cardinal virtues — "pru- dence, fortitude, temperance, and justice" — from which all other 'moral' virtues are repre- sented as (lowing. But there is a prior division of virtues into the two classes of theological and moral, the theological virtues being faith, hope, and charity. The distinction between these two classes is represented as consisting in this, that the theological virtues "immediately regard God," and the moral virtues do not immediately regard God. but are commanded and rewarded by God, and are beneficial to ourselves. This method of discussion may be said to be engaged upon the form of the virtues. There is need ot one which shall touch their matter. The tendency of ethics during the Nineteenth Century in America was to emphasize love as the trtie ■•cardinar virtue or as the element which must enter into every moral act in order that it may acquire the character of virtue. Even forms of philosophy which have seemed to ignore this principle have brought it in again under other names, such as •altruism.' That modern tenden- cy which has emphasized 'self-realization' as the watchword of etiiics has plainly seen that the true realization of self is its fullest adjustment to all its environment, and that this involves regard to the self-realization of every other moral being, which is what is meant by love. Considered under the light of this principle, as the informing and controlling principle of all action that is really good, the cardinal virtues assume more distinctness. Love regards the fun- damental interests of all moral agents as the object of moral effort, or it seeks to do in every case that which will give the fullest possible amount of good to all concerned. But this is exactly what justice is — not the apportioning otit of something good or bad upon the basis of an abstract and unreal standard, but the rendering to each that which shall now and here promote most fully the best good of each, while also pro- moting the best good of all. The same is true, mutatis mutandis, of the remaining virtues. A classification of virtues into the personal and the social may be valuable for certain purposes, but personal acts are virtues only as they have respect also to social relations, and vice versa. In fact, no virtue is such in isolation from others, or in disregard of the totality of concrete conditions. See Ethics. CARDINAL VON WIDDERN, kar'de-nal' fon vid'dern, Georg (1841 — ). A German writer on tactics, strategj-, and military history, born at Wollsteiu (Posen). He fought in the Prus- sian Army in tlie campaign of 1866 and in the Franco-Prussian War. Subsequentlj' he was an instructor in tactics at the militaiy schools of !Metz and Xeisse. He retired from the service with the rank of colonel. His numerous publica- tions include Bnndbuch fiir Truppenfiiiirung (3d ed., 1881-84), which appeared in a fourth edition as Heeresheioegungen und Mdrsche (1892) ; Das Oefecht an Flussiibergangen, und der Kampf an FJusslinien (1890) ; and Kritische Tage (Pt. I., Vols. L-III., 1897-99). CARDING. Tlie process of disentangling and arranging in parallel rows the fibres of cotton, wool, or flax, by the action of wire-toothed cylin- ders. This operation may be compared to the combing and brvishing of one's hair, and the card combines the properties of the comb and brush, being a brush with wire teeth instead of bristles. These teeth are inserted in strips of leather, called card-clothing, which are fixed upon the surface of a cylinder. Several such cylin- ders are arranged so that the ends of the teeth are nearly in contact: and the material, which has previously been formed into laps, the width of the cylinders, being brought to them, is caught up, passed frou! one to the other. an<l combed out as the cylinders revolve in the form of beautiful films or fleeces, which are removed by a smaller drum-card, called the "doffer,' and again from this by the 'dofhng-k-nife.' These films, which are of the width of the drum, are next contracted to a narrow ribbon by being passed through a funnel ; and thus narrowed, are called the 'card ends' or 'slivers.' and are now ready for the next process of 'drawing' or