The human being is the only animal capable of moral behavior. He is a normal person who can accomplish great things. It is evident that only human life is exemplary. Sadly, when it comes to politics and development, the same person who has free will and reason also becomes a barrier to other people's expression of those qualities. This is because people eschew moral qualities by promoting other qualities that are in opposition to temperance, depending on the way of thinking in which they fit. Our society continues to suffer from numerous viles as a result of this situation: moral, spiritual, and material: Who is to blame in such circumstances? Is it the individual or the socio protected framework that changes society? Where has the idea of ethical behavior that comes naturally gone? The purpose of this study is to assist individuals in comprehending the significance of virtue in one's life, its function in development, and the constitutional agenda. We can reestablish a solid foundation for society by bringing virtue to society. Instead of just dealing with the side effects, we can use Foot's concept of prudential morals to solve our problems quickly. In addition, a moral life inspires a moral society, which in turn establishes moral constitutional practices that guarantee comprehensive growth. PhilippaFoot's goodness adds to the development of a more prudent society. In today's society, virtue is a highly prized trait. This brings about social change. Social change is made possible by Foot's concept of virtue. This is because human instinct is the first step toward change, which then leads to human activity that has an overall impact on society.

Prudence, morals, legislative issues

Cf. Thomas Aquinas, The Summa Theologica, Trans. Fathers of the English Dominican Province (New York: Benziger Bros, 1947), IaIIae, 9, 93, a1.Henceforthitwillbereferred to as ‘‘Thomas Aquinas, The SummaTheologica’’.

Samuel Stumpf, Socrates to Sartre: A History of Philosophy (New York: McGraw Hill Book Co., 1996), 16-17, Adobe Digital Editions PDF. Hence forth it will be referred to as “Stumpf, Socrates to Sartre”.

Cf. Stumpf, Socrates to Sartre, 28.

Stumpf, Socrates to Sartre, 32.

Stumpf, Socrates to Sartre, 42.

Aristotle, Nichomachean Ethics, trans., Richard Mc Keon (New York: Random House, 1941), bk. II, ch.5 1105b 20. Hence forth it will be referred to as “Aristotle, Nichomachean Ethics.”

Aristotle, Nichomachean Ethics, bk. II, 1103a18-20.

Cf. Aristotle, Nichomachean Ethics, bk. II, 1106a28-32.

Cf. Aristotle, Nichomachean Ethics, bk. II, 1106b36-1107a2.

ARNTZ, La loi naturelle et son histoire, Traduit de l’anglais par les FF. Abel Chambert et Didier Piveteau, in Concilium, Revue Internationale de Théologie, n° 5, 1965, 42. (Trans. from French to English)

Cf. A. Arntz, La loi naturelle et son histoire, 42.

Arntz, La loi naturelle et son histoire, 42.

The law that God gave to Moses, in Christian tradition (Ex34:28; Dt4:13).

Cf. Philippa Foot, Virtues and Vices and Other Essays in Moral Philosophy (New York: Oxford, 2002), 10, Adobe Digital Editions PDF. Hence forth it will be referred to as “Foot, Virtues and Vices and Other Essays in Moral Philosophy”.

Cf. Wilhelm Dancă,Values of the Human Person: Contemporary Challenges. Romanian philosophical studies (Washington: D.C./Universitatea din București, București, 2013), 345-350, Adobe Digital Editions PDF. Hence forth it will be referred to as“Dancă, Values of the Human Person.”

Cf. Dancă,Values of the Human Person, 350.

Dancă,Values of the Human Person, 345-350.

Cf. Foot, Virtues and Vices and Other Essays in Moral Philosophy, 9.

Cf.Foot, Virtues and Vices and Other Essays in Moral Philosophy, 10.

Cf. Dancă, Values of the Human Person, 346.

Dancă, Values of the Human Person, 347.

Dancă, Values of the Human Person, 346.

Foot, Virtues and Vices and Other Essays in Moral Philosophy, 10.