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Aristotle has left of the fact that the reason, for if not leaving same it to disorder, needs the virtue. The separate property of husband and wife of the man is the dedicated theoretical life to the study and the contemplation, the life of intelligence, therefore the thought is the element the holy ghost in the man and the well most precious one. The virtue is always an acquired force, a habit, that does not sprout spontaneously of the nature. Virtue is a species of second nature, acquired for the free reason. Aristotle divides the ethics in two parts, in the Ethics the Eudemo, where the objective or the purpose of the life human being is the cult and contemplation of the holy ghost.

In the Ethics the Nicmaco appears the relative and also necessary things more, in way that the author searchs the norms equally most relative. The moral law enters the old Greeks would be aspect of the natural law. Scrates accented the especificidade of the moral front to cosmology. The religion Greek was still sufficiently naturalistic, being deuses only personificaes of natural forces. With the Jewish religion, the God of Abrao, Isaac and Jac, is above all what he has of natural.

When the man if question as he must act, must adopt a new position that he orders in accordance with to act the will of the personal God. The religion brought, without a doubt some, a great moral progress to the humanity, but the religious fanatismos had helped to overshadow many times the ethical message of the freedom, the love, the universal fraternity. In the Average Age the ethical thought is on to the religion, to the interpretation of the Bible. In the Modern Age two trends are presented then: the search of ethics laica, rational, many times based in a natural law or a structure of the subjectivity human being and, on the other hand, new forms of synthesis between the ethical-philosophical thought and the doctrine of the Revelation.