RESUMEN:
La educación en la virtud es mucho más eficaz cuando se hace presentando el atractivo del bien en que consiste la plenitud de la forma, en lugar de presentar en primer lugar unas normas morales.

TEXTUAL:
The commandments play an important pedagogical role in excluding evil action, but good acts flow more directly from the generosity of the mature individual, who perceives directly the true goodness or the evil of an action, irrespectively of whether it has been commanded of forbidden.[6] The prime function in moral education consists therefore in enabling the individual to grasp the "verum bonum," the true good in the heart of the moral dilemma, toward which his nature has a natural inclination, and to respond to it freely, generously and creatively.

And when Aquinas discussed the opposite vices, he saw them primarily as a subtraction, as the lack of that good which could have come about through the virtue. The entire ethos, precisely analyzed by Aquinas is a theological attempt to present for pedagogical reasons, the fecundity of grace manifesting itself in the mature, virtuous person, who becomes an icon of God.

(...)

Only if there is a deep conviction that the truth about goodness can be known, and that in the spiritual appetitive power there is inherent attraction to it, can the personal choice of virtuous action be grounded. Furthermore, when the spiritual faculties are enriched by the grace of faith and charity, their fundamental orientations to truth and goodness are strengthened.

FUENTE:
GIERTYCH, Wojciech: 3 A comparison with classical virtue theory

FUENTE AMPLIADA:
GIERTYCH, Wojciech: "Problems and Prospect" on Natural Law Ed. , Roma, 3000 (2007)