of cohabitation itself.
One exception is the matter of risk to children, particularly if a
woman brings children to a cohabiting situation. It is quite likely that in this situation her partner may not be particularly committed to the welfare of those children. They simply come with the deal. The partner may see his spouse’s children as unwanted burdens and rivals for the attention of their natural parent. In some situations the children view the cohabiting partner as a usurper of their absent parent’s position, perhaps a destroyer of the home and security they cherished, and in any case as a rival for the attention of their resident parent. It is not surprising if serious antipathy arises between the children and the parent’s cohabiting partner. IV.
THE VIRTUE OF CHASTITY
Observance of the negative rule on adultery leads to a positive result. Sexual fidelity in marriage helps to produce and is an integral part of a positive spousal relationship. Does the abstaining from fornication have a similarly positive side? Granted, it helps prepare one for a good spousal relationship some time in the future, and helps within the culture to preserve a spousal meaning for sex. These positive outcomes however can seem remote. Is there some more immediate positive result of refraining from fornication? The answer requires a consideration of the virtue of chastity. A. The concept of virtue The concept of virtue is central to the ethical tradition coming from Aristotle and Thomas Aquinas. A virtue is a good habit. In casual usage one is said to have a habit who constantly repeats a particular type of behaviour. One person has the habit of smoking. Another habitually takes a walk every evening. A third has a habit of exaggerating to impress his listeners. Philosophers have refined this notion. What is technically called an “operative habit” is a disposition of a power. We have many different powers: power to walk, to speak, to think, to choose, to play musical instruments, etc. In very many cases, if we use the
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