The state or quality of mind or spirit that enables one to face danger, fear, or vicissitudes with self-possession, confidence, and resolution; bravery.
[Middle English corage, from Old French, from Vulgar Latin *corāticum, from Latin cor, heart.]
courage
Dictionary:
cour·age (kûr'ĭj, kŭr'-)  |
The state or quality of mind or spirit that enables one to face danger, fear, or vicissitudes with self-possession, confidence, and resolution; bravery.
| Thesaurus: courage |
noun
- The quality of mind enabling one to face danger or hardship resolutely: braveness, bravery, courageousness, dauntlessness, doughtiness, fearlessness, fortitude, gallantry, gameness, heart, intrepidity, intrepidness, mettle, nerve, pluck, pluckiness, spirit, stoutheartedness, undauntedness, valiance, valiancy, valiantness, valor. Informal spunk, spunkiness. Slang gut (used in plural), gutsiness, moxie. See fear/courage.
| Idioms: courage |
In addition to the idiom beginning with courage, also see Dutch courage; pluck up (one's courage).
| Antonyms: courage |
n
Definition: boldness, braveness
Antonyms: cowardice, faint-heartedness, fear, meekness, timidity, weakness
| Philosophy Dictionary: courage |
An action is courageous if it is an attempt to achieve an end despite penalties, risks, costs, or difficulties of sufficient gravity to deter most people. Similarly a state such as cheerfulness is courageous if it is sustained in spite of such difficulties. A courageous person is characteristically able to attempt such actions or maintain such states. For Aristotle, courage is dependent on sound judgement, for it needs to be known whether the end justifies the risk incurred. Similarly, courage is not the absence of fear (which may be a vice), but the ability to feel the appropriate amount of fear; courage is a mean between timidity and overconfidence.
| World of the Mind: fear and courage |
Although the word 'fear' is used without difficulty in everyday language to mean the experience of apprehension, problems arise when it is used as a scientific term. It cannot be assumed that people are always able, or even willing, to recognize and then describe their fears. In wartime, admissions of fear are discouraged. Similarly, boys are discouraged from expressing fear. In surveys carried out on student populations, it has been found that the admission of certain fears by men is felt to be socially undesirable.
The social influences that obscure the accurate expression of fear complicate the intrinsic difficulties in recognizing and describing our own experiences or predicted experiences. For instance, it is regularly found that some people who state that they are fearful of a particular situation or object are later seen to display comparatively fearless behaviour when confronting the specified fear stimulus. Subjective reports of fear tend to be of limited value in assessing the intensity of the experience because of the difficulties involved in translating phrases such as 'extremely frightened', 'terrified', and 'slightly anxious' into degrees on a quantitative scale with stable properties.
For these reasons among others, psychologists have extended the study of fear beyond an exclusive reliance on subjective reports by including indices of physiological change and measures of overt behaviour. It is helpful to think of fear as comprising four main components: the subjective experience of apprehension, associated physiological changes, outward expressions of fear, and attempts to avoid or escape certain situations. When these four components fail to correspond, as they commonly do, problems arise. People can experience subjective fear but remain outwardly calm and, if tested, show none of the expected psychophysiological reactions. There can also be subjective fear in the absence of any attempt at avoidance. The fact that the four components do not always correspond makes it helpful in speaking of fear to specify which component one is referring to.
In our everyday exchanges we rely for the most part on people telling us of their fears and then supplementing this information by interpreting their facial and other bodily expressions. Unfortunately this kind of interpretation, when made in the absence of supporting contextual cues, can be misleading. Moreover, facial and related expressions register only certain kinds of fear, particularly those of an acute and episodic nature; diffuse and chronic fears are less visible. We may easily observe signs of fear in an anxious passenger as an aircraft descends, but fail to recognize it in a person who is intensely apprehensive about ageing.
While there are many types of fear, certain of them, such as neurotic fears, have understandably been studied more intensively than others. Among the many types, a major division can be made between acute and chronic fears. Acute fears are generally provoked by tangible stimuli or situations and subside quite readily when the frightening stimulus is removed or avoided (see phobias): the fear of snakes is an example. (A less common type of acute fear is the sudden onset of panic which seems to have no tangible source, can last for as long as an hour or more, and often leaves a residue of discomfort.) Chronic fears tend to be more complex but are like the acute types in that they may or may not be tied to tangible sources of provocation. The fear of being alone is an example of a chronic, tangible fear. Examples of chronic, intangible fears are by their very nature difficult to specify; one simply feels persistently uneasy and anxious for unidentified reasons — a chronic state of aching fear that has been better described by novelists than by psychologists.
Repeated or prolonged exposure to fearsome stimulation can give rise to enduring changes in behaviour, feelings, and psychophysiological functioning. Clear examples of such changes are encountered during war conditions and after. Adverse reactions can be classified in two broad categories: combat neuroses, which are persisting fear and related disturbances, and combat fatigue (far more common), which is a temporary disturbance readily reversed by rest and sedation. Wartime observations and research on animal subjects suggest that the fear and anxiety experienced by many patients with psychological troubles may well give rise to enduring psychophysiological changes, as well as to the more obvious behavioural changes such as marked and persistent avoidance of the frightening stimuli. However, given the nature of chronic anxiety, it can be difficult to confirm causal connections between it and specific psychological and physiological changes (a major problem, incidentally, in studying psychosomatic disorders).
A distinction is sometimes made between fear and anxiety: fear is taken to refer to feelings of apprehension about tangible and predominantly realistic dangers, whereas anxiety is sometimes taken to refer to feelings of apprehension which are difficult to relate to tangible sources of stimulation. Inability to identify the source of a fear is often regarded as the hallmark of anxiety, and, in psychodynamic theories such as psychoanalysis, is said to be a result of repression.
A clinically useful distinction can be made between focal and diffuse fears. Generally speaking, focal fears are more easily modified, despite the fact that they are often of long standing.
The distinction between innate and acquired fears is an interesting one, although it may be of little practical value. The impact of early behaviourism, with its massive emphasis on the importance of acquired behaviour, led to the demise of the notion that some fears may be innately determined. Even the possibility of such fears existing in animals was only reluctantly conceded. In recent years, however, the possible occurrence of innately determined fears in human beings has once again come under serious consideration. See Dolan and Morris (2000) for recent neuroimaging perspectives on innate and acquired fear.
The major causes of fear include exposure to traumatic stimulation, repeated exposure to subtraumatic (sensitizing) situations, observations (direct or indirect) of people exhibiting fear, and the receipt of fear-provoking information. Fears usually diminish with repeated exposure to a mild or toned-down version of the frightening situation. This decline in fear as a consequence of repetition can be facilitated by superimposing on the fearful reactions a counteracting influence, such as relaxation.
Fears can be thought of as existing in a state of balance, in which repeated exposures to a fear-evoking situation may lead to an increase in fear (sensitization) or, at other times and in other circumstances, to a decrease (desensitization). The balance tilts in the direction of increased or decreased fear according to the type of exposure, intensity of stimulation, the person's state of alertness, and other factors.
Fear and its first cousin, anxiety, play a major part in most neurotic disorders, and clinicians and their research colleagues have explored the effects of a variety of therapeutic means. Leaving aside the pharmacological methods which are often capable of dampening fear (but seldom of removing it), we are left with psychological methods. These can be divided into two main types: those that attempt to reduce the fear or anxiety directly (as in behaviour therapy) and those that attempt to modify its putative underlying causes (as in psychoanalysis and related techniques). The direct methods are comparatively new and are largely products of experimental psychology. The best-established and most extensively used, desensitization, has been joined recently by flooding and by modelling, methods that involve repeated practice in confronting the frightening situation. Of the indirect methods, psychoanalysis is of course the most famous and influential, and it has spawned many derivations. Most of them, like psychoanalysis itself, were developed by psychiatrists or psychologists. The most widely practised is psychotherapy (a confusingly wide term covering many types of activity), and not psychoanalysis, which is a comparatively rare form of therapy. Although there are many different techniques, the indirect methods share the assumption that a thorough exploration of matters seemingly unrelated to the pertinent fear is a prerequisite for its reduction.
There is no generally accepted theory to account for the genesis and persistence of fears. The psychoanalytic theory, originally proposed by Freud, has undergone little revision, despite a great deal of criticism. The conditioning theory, derived from the work of Pavlov, appears incapable of providing a comprehensive account. The conditioning theory postulates that any neutral object or situation which is associated with painful or fearful experiences will acquire fear-evoking properties. Although there is some evidence to support this theory, there remain important observations that cannot be accommodated by it, such as the non-random distribution of human fears, and the non-appearance of fears in predicted circumstances.
Although fearlessness is often regarded as synonymous with courage, there is some value in distinguishing it from a particular view of courage: the occurrence of perseverance despite fear, which is perhaps the purest form of courage — it certainly requires greater endurance and effort. Despite frequent exposure to dangerous and stressful situations, most people acquire few lasting fears. Wartime surveys testify to the resilience of people subjected to air raids. Experimental analysis of programmes designed to train people in such dangerous tasks as parachute jumping provides further information about the nature of courage. Although fear during or immediately after exposure to danger is a common reaction, we apparently have the capacity to recover quickly. And our capacity to persevere and adapt when faced by fear and stress is remarkable.
Training for courage plays an important part in preparing people to undertake dangerous jobs, such as fire fighting or parachuting. One element of such training, gradual and graduated practice in the tasks likely to be encountered, seems to be of particular importance. This aspect of courage training is strikingly similar to the clinical method of reducing fear known as desensitization.
In the early stages of courage training, the probability of success is improved if the subject's motivation is raised appropriately, encouraging perseverance despite subjective apprehension. The successful practice of courageous behaviour should lead to a decrease in subjective fear and finally to a state of fearlessness. Novice parachute jumpers display courage when they persevere with their jumps despite subjective fear; veteran jumpers, having successfully adapted to the situation, no longer experience fear when jumping: they have moved from courage to fearlessness.
(Published 1987)
The social influences that obscure the accurate expression of fear complicate the intrinsic difficulties in recognizing and describing our own experiences or predicted experiences. For instance, it is regularly found that some people who state that they are fearful of a particular situation or object are later seen to display comparatively fearless behaviour when confronting the specified fear stimulus. Subjective reports of fear tend to be of limited value in assessing the intensity of the experience because of the difficulties involved in translating phrases such as 'extremely frightened', 'terrified', and 'slightly anxious' into degrees on a quantitative scale with stable properties.
For these reasons among others, psychologists have extended the study of fear beyond an exclusive reliance on subjective reports by including indices of physiological change and measures of overt behaviour. It is helpful to think of fear as comprising four main components: the subjective experience of apprehension, associated physiological changes, outward expressions of fear, and attempts to avoid or escape certain situations. When these four components fail to correspond, as they commonly do, problems arise. People can experience subjective fear but remain outwardly calm and, if tested, show none of the expected psychophysiological reactions. There can also be subjective fear in the absence of any attempt at avoidance. The fact that the four components do not always correspond makes it helpful in speaking of fear to specify which component one is referring to.
In our everyday exchanges we rely for the most part on people telling us of their fears and then supplementing this information by interpreting their facial and other bodily expressions. Unfortunately this kind of interpretation, when made in the absence of supporting contextual cues, can be misleading. Moreover, facial and related expressions register only certain kinds of fear, particularly those of an acute and episodic nature; diffuse and chronic fears are less visible. We may easily observe signs of fear in an anxious passenger as an aircraft descends, but fail to recognize it in a person who is intensely apprehensive about ageing.
While there are many types of fear, certain of them, such as neurotic fears, have understandably been studied more intensively than others. Among the many types, a major division can be made between acute and chronic fears. Acute fears are generally provoked by tangible stimuli or situations and subside quite readily when the frightening stimulus is removed or avoided (see phobias): the fear of snakes is an example. (A less common type of acute fear is the sudden onset of panic which seems to have no tangible source, can last for as long as an hour or more, and often leaves a residue of discomfort.) Chronic fears tend to be more complex but are like the acute types in that they may or may not be tied to tangible sources of provocation. The fear of being alone is an example of a chronic, tangible fear. Examples of chronic, intangible fears are by their very nature difficult to specify; one simply feels persistently uneasy and anxious for unidentified reasons — a chronic state of aching fear that has been better described by novelists than by psychologists.
Repeated or prolonged exposure to fearsome stimulation can give rise to enduring changes in behaviour, feelings, and psychophysiological functioning. Clear examples of such changes are encountered during war conditions and after. Adverse reactions can be classified in two broad categories: combat neuroses, which are persisting fear and related disturbances, and combat fatigue (far more common), which is a temporary disturbance readily reversed by rest and sedation. Wartime observations and research on animal subjects suggest that the fear and anxiety experienced by many patients with psychological troubles may well give rise to enduring psychophysiological changes, as well as to the more obvious behavioural changes such as marked and persistent avoidance of the frightening stimuli. However, given the nature of chronic anxiety, it can be difficult to confirm causal connections between it and specific psychological and physiological changes (a major problem, incidentally, in studying psychosomatic disorders).
A distinction is sometimes made between fear and anxiety: fear is taken to refer to feelings of apprehension about tangible and predominantly realistic dangers, whereas anxiety is sometimes taken to refer to feelings of apprehension which are difficult to relate to tangible sources of stimulation. Inability to identify the source of a fear is often regarded as the hallmark of anxiety, and, in psychodynamic theories such as psychoanalysis, is said to be a result of repression.
A clinically useful distinction can be made between focal and diffuse fears. Generally speaking, focal fears are more easily modified, despite the fact that they are often of long standing.
The distinction between innate and acquired fears is an interesting one, although it may be of little practical value. The impact of early behaviourism, with its massive emphasis on the importance of acquired behaviour, led to the demise of the notion that some fears may be innately determined. Even the possibility of such fears existing in animals was only reluctantly conceded. In recent years, however, the possible occurrence of innately determined fears in human beings has once again come under serious consideration. See Dolan and Morris (2000) for recent neuroimaging perspectives on innate and acquired fear.
The major causes of fear include exposure to traumatic stimulation, repeated exposure to subtraumatic (sensitizing) situations, observations (direct or indirect) of people exhibiting fear, and the receipt of fear-provoking information. Fears usually diminish with repeated exposure to a mild or toned-down version of the frightening situation. This decline in fear as a consequence of repetition can be facilitated by superimposing on the fearful reactions a counteracting influence, such as relaxation.
Fears can be thought of as existing in a state of balance, in which repeated exposures to a fear-evoking situation may lead to an increase in fear (sensitization) or, at other times and in other circumstances, to a decrease (desensitization). The balance tilts in the direction of increased or decreased fear according to the type of exposure, intensity of stimulation, the person's state of alertness, and other factors.
Fear and its first cousin, anxiety, play a major part in most neurotic disorders, and clinicians and their research colleagues have explored the effects of a variety of therapeutic means. Leaving aside the pharmacological methods which are often capable of dampening fear (but seldom of removing it), we are left with psychological methods. These can be divided into two main types: those that attempt to reduce the fear or anxiety directly (as in behaviour therapy) and those that attempt to modify its putative underlying causes (as in psychoanalysis and related techniques). The direct methods are comparatively new and are largely products of experimental psychology. The best-established and most extensively used, desensitization, has been joined recently by flooding and by modelling, methods that involve repeated practice in confronting the frightening situation. Of the indirect methods, psychoanalysis is of course the most famous and influential, and it has spawned many derivations. Most of them, like psychoanalysis itself, were developed by psychiatrists or psychologists. The most widely practised is psychotherapy (a confusingly wide term covering many types of activity), and not psychoanalysis, which is a comparatively rare form of therapy. Although there are many different techniques, the indirect methods share the assumption that a thorough exploration of matters seemingly unrelated to the pertinent fear is a prerequisite for its reduction.
There is no generally accepted theory to account for the genesis and persistence of fears. The psychoanalytic theory, originally proposed by Freud, has undergone little revision, despite a great deal of criticism. The conditioning theory, derived from the work of Pavlov, appears incapable of providing a comprehensive account. The conditioning theory postulates that any neutral object or situation which is associated with painful or fearful experiences will acquire fear-evoking properties. Although there is some evidence to support this theory, there remain important observations that cannot be accommodated by it, such as the non-random distribution of human fears, and the non-appearance of fears in predicted circumstances.
Although fearlessness is often regarded as synonymous with courage, there is some value in distinguishing it from a particular view of courage: the occurrence of perseverance despite fear, which is perhaps the purest form of courage — it certainly requires greater endurance and effort. Despite frequent exposure to dangerous and stressful situations, most people acquire few lasting fears. Wartime surveys testify to the resilience of people subjected to air raids. Experimental analysis of programmes designed to train people in such dangerous tasks as parachute jumping provides further information about the nature of courage. Although fear during or immediately after exposure to danger is a common reaction, we apparently have the capacity to recover quickly. And our capacity to persevere and adapt when faced by fear and stress is remarkable.
Training for courage plays an important part in preparing people to undertake dangerous jobs, such as fire fighting or parachuting. One element of such training, gradual and graduated practice in the tasks likely to be encountered, seems to be of particular importance. This aspect of courage training is strikingly similar to the clinical method of reducing fear known as desensitization.
In the early stages of courage training, the probability of success is improved if the subject's motivation is raised appropriately, encouraging perseverance despite subjective apprehension. The successful practice of courageous behaviour should lead to a decrease in subjective fear and finally to a state of fearlessness. Novice parachute jumpers display courage when they persevere with their jumps despite subjective fear; veteran jumpers, having successfully adapted to the situation, no longer experience fear when jumping: they have moved from courage to fearlessness.
(Published 1987)
— S. Rachman
- Bibliography
- Dolan, R. J., and Morris, J. S. (2000). 'The functional anatomy of innate and acquired fear: perspectives from neuroimaging'. In Lane, R. D. and Nadel, L. (ed.), Cognitive Neuroscience of Emotion.
- Freud, S. (1905). 'The analysis of a phobia in a five-year-old boy'. In Collected Papers, vol. iii.
- Gray, J. A. (1971). The Psychology of Fear and Stress.
- Marks, I. (1969). Fears and Phobias.
- Rachman, S. (1978). Fear and Courage.
| Word Tutor: courage |
IN BRIEF: To feel the fear and still be able to face danger, pain, or trouble.
Live courage, breathe courage and give courage.
— D.G. Mukerji.
| Quotes About: Courage |
Quotes:
"Courage and perseverance have a magical talisman, before which difficulties disappear and obstacles vanish into air."
- John Quincy Adams
"Courage that grows from constitution often forsakes a man when he has occasion for it; courage which arises from a sense of duty acts ;in a uniform manner."
- Joseph Addison
"There is another side to chivalry. If it dispenses leniency, it may with equal justification invoke control."
- Freda Adler
"As a rock on the seashore he standeth firm, and the dashing of the waves disturbeth him not. He raiseth his head like a tower on a hill, and the arrows of fortune drop at his feet. In the instant of danger, the courage of his heart here, and scorn to fly."
- Akhenaton
"Often the test of courage is not to die but to live."
- Vittorio, Conte Di Alfieri
"Whether you be man or woman you will never do anything in this world without courage. It is the greatest quality of the mind next to honor."
- James Allen
See more famous quotes about Courage
| Wikipedia: Courage |
For other uses, see Courage (disambiguation).
"Bravery" and "Fortitude" redirect here. For other uses, see Bravery (disambiguation) and Fortitude (disambiguation).
- Gallantry redirects here. Or see Gallant for other meanings.
Courage, also known as bravery, will, intrepidity, and loyalty, is the ability to confront fear, pain, risk/danger, uncertainty, or intimidation. "Physical courage" is courage in the face of physical pain, hardship, or threat of death, while "moral courage" is the ability to act rightly in the face of popular opposition, shame, scandal, or discouragement.
Courage is the mental and moral strength to venture, persevere, and withstand danger, fear, or difficulty
Contents |
Theories of courage
Western Antiquity and Middle Ages
As a virtue, courage is discussed extensively in Aristotle's Nicomachean Ethics, where its vice of deficiency is cowardice and its vice of excess are recklessness.[1]
In Roman Catholicism, courage is referred to as "Fortitude"[2] as one of the four cardinal virtues, along with prudence, justice, and temperance. ("Cardinal" in this sense means "pivotal"; it is one of the four cardinal virtues because to possess any virtue, a person must be able to sustain it in the face of difficulty.) In both Catholicism and Anglicanism, courage is also one of the seven gifts of the Holy Spirit.
Eastern traditions
The Tao Te Ching states that courage is derived from love ("慈 loving 故 causes 能 ability 勇 brave") and explains: "One of courage, with audacity, will kill. One of courage, but gentle, spares life. From these two kinds of courage arise harm and benefit."[3][4]
Courage (shauriya) and Patience (dhairya) appear as the first two of ten characteristics (lakshana) of dharma in the Hindu Manusmruti, besides forgiveness (kshama), tolerance (dama), honesty (asthaya), physical restraint (indriya nigraha), cleanliness (shouchya), perceptiveness (dhi), knowledge (vidhya), truthfulness (satya), and control of anger (akrodh). Islamic beliefs also present courage as a key factor in facing the Devil and in some cases Jihad to a lesser extent; many believe this because of the courage the Prophets of the past displayed against people who despised them for their beliefs.
Modernity
Søren Kierkegaard opposed courage to angst, while Paul Tillich opposed an existential courage to be to non-being, fundamentally equating it with religion:
- "Courage is the self-affirmation of being in spite of the fact of non-being. It is the act of the individual self in taking the anxiety of non-being upon itself by affirming itself ... in the anxiety of guilt and condemnation. ... every courage to be has openly or covertly a religious root. For religion is the state of being grasped by the power of being itself."[5]
J.R.R. Tolkien identified in his 1936 lecture "Beowulf: The Monsters and the Critics" a "Northern 'theory of courage'"—the heroic or "virtuous pagan" insistence to do the right thing even in the face of certain defeat without promise of reward or salvation:
| “ | It is the strength of the northern mythological imagination that it faced this problem, put the monsters in the centre, gave them victory but no honour, and found a potent and terrible solution in naked will and courage. 'As a working theory absolutely impregnable.' So potent is it, that while the older southern imagination has faded forever into literary ornament, the northern has power, as it were, to revive its spirit even in our own times. It can work, as it did even with the goðlauss Viking, without gods: martial heroism as its own end.[6] | ” |
Virtuous pagan heroism or courage in this sense is "trusting in your own strength," as observed by Jacob Grimm in his Teutonic Mythology,
| “ | Men who, turning away in utter disgust and doubt from the heathen faith, placed their reliance on their own strength and virtue. Thus in the Sôlar lioð 17 we read of Vêbogi and Râdey â sik þau trûðu, "in themselves they trusted"[7] | ” |
Ernest Hemingway famously defined courage as "grace under pressure."[8]
Civil courage
Main article: Good Samaritan law
Civil courage (sometimes also referred to as "Social courage") is defined by many different standards. In general, the term is usually referred to when civilians stand up against something that is deemed unjust and evil, knowing that the consequences of their action might lead to their death, injury or some other form of significant harm.
In some countries (e.g. Brazil, France and Germany) civil courage is enforced by law; this means that if a crime is committed in public, the public is obliged to act, either by alerting the authorities, or by intervening in the conflict. If the crime is committed in a private environment, those who witness the crime must either report it to the authorities or attempt to stop it.
Symbolism
Its accompanying animal is the lion. Often, Fortitude is depicted as having tamed the ferocious lion. Cf. e.g. the Tarot trump called Strength. It is sometimes seen as a depiction of the Catholic Church's triumph over sin. It also is a symbol in some cultures as a savior of the people who live in a community with sin and a corrupt church or religious body.
See also
Footnotes
- ^ Aristotle, Nichomachean Ethics, 1103b15-20, 1104a15-25, 1104b1-10, 1107a30-1107b5, 1108b15-35, 1109a5-15, 1115a5-1117b25, 1129b20-5, 1137a20-5, 1144b5-10, 1167a20, 1177a30-b1, 1178a10-5, 1178a30-5, 1178b10-5, in Aristotle, Translation, Introduction, and Commentary, Broadie, Sarah, & Rowe, C., Oxford University Press, 2002.
- ^ http://www.ccel.org/ccel/aquinas/summa.html
- ^ Chapter 67 and 73, Tao Te Ching (C. Ganson uses the word "courage", but the Mitchell translation does not.)
- ^ http://www.zhongwen.com/ - Tao Te Ching with Hanzi translations
- ^ Paul Tillich, The Courage To Be (London: Collins, 1952), 152-183.
- ^ Tolkien, JRR. "BEOWULF: THE MONSTERS AND THE CRITICS". The Tolkien Estate. pp. 25. http://web.archive.org/web/20071015113632/http://completejrrt.tv/tta_open/2$B.+Old+English+Tales+and+Literary+Works%5bSection%5d/8$The+Monsters+And+The+Critics%5bBook%5d/1$Beowulf..+The+Monsters+and+the+Critics%5bChapter%5d/0025.htm. Retrieved 2008-04-25.
- ^ Grimm, Jacob (1835) (in German). Deutsche Mythologie (Teutonic Mythology) (1 ed.). Dieterich: Göttingen.
- ^ Carter, Richard. "Celebrating Ernest Hemingway's Century". neh.gov. National Endowment for the Humanities. http://www.neh.gov/news/humanities/1999-07/hemingway.html. Retrieved 2009-06-19.
References
 |
Wikiquote has a collection of quotations related to: Courage |
 |
Look up Courage in Wiktionary, the free dictionary. |
- Catholic Encyclopedia "Fortitude"
- Summa Theologica "Second Part of the Second Part" See Questions 123-140
- Ernest Becker, The Denial of Death (New York: The Free Press, 1973).
- Douglas N. Walton, Courage: A philosophical investigation (Los Angeles: University of California Press, 1986).
- Stephen Palmquist, "Angst and the Paradox of Courage" [1], Chapter XII in The Tree of Philosophy (Hong Kong: Philopsychy Press, 2000)
- Courage Institute International, Share insights about building your own courage or ennobling teams to lift performance with courage. (http://www.courageinstitute.org)
|
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| Translations: Courage |
idioms:
- the courage of one's convictions sine meningers mod
Français (French)
n. - courage
idioms:
- have the courage of one's convictions avoir le courage de ses convictions
idioms:
- have the courage of one's convictions seinem Standpunkt treu sein
Ελληνική (Greek)
n. - θάρρος, κουράγιο, ανδρεία
idioms:
- the courage of one's convictions το θάρρος των πεποιθήσεών μου
idioms:
- pluck up courage farsi coraggio
- the courage of one's convictions il coraggio delle proprie idee
Português (Portuguese)
n. - coragem (f)
idioms:
- pluck up courage ser corajoso
- the courage of one's convictions ter coragem de manter suas convicções
idioms:
- pluck up courage собираться с духом
- the courage of one's convictions действовать согласно своим убеждениям
Español (Spanish)
n. - coraje, valor, valentía
idioms:
- have the courage of one's convictions ser consecuente con sus principios, tener el coraje de las propias convicciones
Svenska (Swedish)
n. - mod, tapperhet
中文（简体）(Chinese (Simplified))
勇气, 精神
idioms:
- the courage of one's convictions 按自己意念说, 按自己意念做的勇气
中文（繁體）(Chinese (Traditional))
n. - 勇氣, 精神
idioms:
- the courage of one's convictions 按自己意念說, 按自己意念做的勇氣
idioms:
- the courage of one's convictions 자기 소신대로 행동하다
idioms:
- the courage of one's convictions 自分の信ずるところに従う
العربيه (Arabic)
(الاسم) شجاعه, بساله, اقدام, جرأة
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- Bell, James F. (Quotes By)
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- Hunter, Howard W. (Quotes By)
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- embolden
- heart
- spunk
- Dutch courage (Courage)
- intestinal fortitude
- Byrant, Mary (Quotes By)
- Cody, Robert (Quotes By)
- fright
- grit
