Virtue ethics

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Virtue theory is a branch of moral philosophy that emphasizes character, rather than rules or consequences, as the key element of ethical thinking. In the West virtue ethics was the prevailing approach to ethical thinking in the ancient and medieval periods. The tradition suffered an eclipse during the early modern period, as Aristotelianism fell out of favour in the West. Virtue theory returned to prominence in Western philosophical thought in the twentieth century, and is today one of the three dominant approaches to normative theories (the other two being deontology and consequentialism)[1].

Although concern for virtue appears in several philosophical traditions, notably the Chinese, in the West the roots of the tradition lie in the work of Plato and Aristotle, and even today the tradition’s key concepts derive from ancient Greek philosophy. These concepts include arete (excellence or virtue), phronesis (practical or moral wisdom), and eudaimonia (flourishing).

While virtue ethics, in the West, traditionally was born with Plato and Aristotle, their forms of virtue ethics are by no means the only ones. What virtue ethics refers to, rather, is a collection of normative ethical philosophies that place an emphasis on being rather than doing. Another way to say this is that in virtue ethics, morality stems from the identity and/or character of the individual, rather than being a reflection of the actions (or consequences thereof) of the individual. Today, there is a great amount of debate among various adherents of virtue ethics about what specific virtues are morally praiseworthy. However, the one thing they all agree upon is that morality comes as a result of intrinsic virtues--this is the common link that unites the sometimes disparate normative philosophies into the field known as virtue ethics.


[edit] Distinctions from other ethical traditions

Virtue ethics can be contrasted to deontological ethics and consequentialist (or see utilitarianism) ethics by an examination of the other two (the three being together the most predominant contemporary normative ethical theories. Deontological ethics, sometimes referred to as duty ethics, places the emphasis on following rules, or doing one's "duty." Which rules to follow is often a point of contention and criticism in deontological ethics. One of the predominant rule schemes utilized by deontologists is the Divine Command Theory. Deontology also depends, at least partially, upon meta-ethical realism, in that it postulates the existence of moral absolutes that make an action moral. For more information on deontological ethics refer to the work of Immanuel Kant. The next predominant school of thought in normative ethics is consequentialism. While deontology places the emphasis on doing one's duty, which is established by some kind of moral imperative (in other words, the emphasis is on obedience to some higher moral absolute), consequentialism bases the morality of an action upon the consequences of the outcome. Instead of saying that one has a moral duty to abstain from murder, a consequentialist would say that we should abstain from murder because it causes some undesirable effect. The main contention here is what outcomes should/can be identified as objectively desirable. The Greatest Happiness Principle of John Stuart Mill is one of the most commonly adopted criterion. Mill asserts that our determinant of the desirability of an action is the net amount of happiness it brings, the number of people it brings it to, and the duration of the happiness. He also tries to delineate classes of happiness, some being preferable to others, but there is a great deal of difficulty in classifying such concepts. For a more complete outline of the niceties of Mill's classification system see the page on utilitarianism or read Mill's works Utilitarianism, Defense of Utilitarianism, and On Liberty. Examining the meta-ethical theories of naturalism, upon which many consequentialist theories rely, may provide further clarification. Having looked at the other two normative ethical theories we come at last to virtue ethics. As stated before, deontology focuses on following rules, while consequentialism focuses on the outcomes (consequences) of actions. Here virtue ethics differs in that the focus is instead upon being rather than doing. A virtue ethics philosopher will identify virtues, desirable characteristics, which the moral or virtuous person embodies. Possessing these virtues, in virtue ethics, are what makes one moral, and one's actions are a mere reflection of one's inner morality. To the virtue philosopher, action cannot be used as a demarcation of morality, because a virtue encompasses more than just a simple selection of action. Instead, it is about a way of being that would cause the person exhibiting the virtue to make a certain "virtuous" choice consistently in each situation. There is a great deal of disagreement within virtue ethics over what are virtues and what are not. There are also difficulties in identifying what is the "virtuous" action to take in all circumstances, and how does one define a virtue?

Consequentialist and deontological theories often still employ the term 'virtue', but in a restricted sense, namely as a tendency or disposition to adhere to the system's principles or rules. These very different senses of what constitutes virtue, hidden behind the same word, are a potential source of confusion. This disagreement over the meaning of virtue points to a larger conflict between virtue theory and its philosophical rivals. A system of virtue theory is only intelligible if it is teleological: that is, if it includes an account of the purpose (telos) of human life, or in popular language, the meaning of life. Obviously, strong claims about the purpose of human life, or of what the good life for human beings is, will be highly controversial. Virtue theory's necessary commitment to a teleological account of human life thus puts the tradition in sharp tension with other dominant approaches to normative ethics, which, because they focus on actions, do not bear this burden.

[edit] Achieving eudaimonia

Eudaimonia is a state variously translated from Greek as 'well-being', 'happiness', and in the context of virtue ethics, 'human flourishing'[2] Eudaimonia in this sense is not a subjective, but an objective, state. It characterizes the well-lived life, irrespective of the emotional state of the person experiencing it. According to Aristotle, the most prominent exponent of eudaimonia in the Western philosophical tradition, eudaimonia is the proper goal of human life. It consists of exercising the characteristic human quality -- reason -- as the soul's most proper and nourishing activity. Aristotle, like Plato before him, argued that the pursuit of eudaimonia was an activity that could only properly be exercised in the characteristic human community-- the polis or city-state.

Although eudaimonia was first popularized by Aristotle, it now belongs to the tradition of virtue theories generally. For the virtue theorist, eudaimonia describes that state achieved by the person who lives the proper human life, an outcome which can be reached by practicing the virtues. A virtue is a habit or quality that allows the bearer to succeed at his, her, or its purpose. The virtue of a knife, for example, is sharpness; among the virtues of a racehorse is speed. Thus to identify the virtues for human beings, one must have an account of what the human purpose is. There is, and always has been, sharp disagreement on this question: thus, as Alasdair MacIntyre observed in After Virtue, though thinkers as diverse as Homer, Aristotle, the authors of the New Testament, Thomas Aquinas, and Benjamin Franklin have all proposed lists of the virtues, these lists often fail to overlap.

Aristotle categorized the virtues as moral and intellectual. Aristotle identified nine intellectual virtues, the most important of which was wisdom; sophia (theoretical wisdom) and phronesis (practical wisdom). The other eight moral virtues included prudence, justice, fortitude, courage, liberality, magnificence, magnanimity, and temperance. Aristotle argued that each of the moral virtues was a mean (see Golden Mean) between two corresponding vices.

[edit] Historical origins and development

Like much of the Western tradition, virtue theory seems to have originated in ancient Greek philosophy . Discussion of what were known as the Four Cardinal Virtues - prudence, justice, fortitude and temperance - can be found in Plato's Republic. The virtues also figure prominently in Aristotle's moral theory (see below). The Greek idea of the virtues was passed on in Latin philosophy through Cicero and later incorporated into Christian moral theology by St. Ambrose of Milan. During the scholastic period, the most comprehensive consideration of the virtues from a theological perspective was provided by St. Thomas Aquinas in his Summa Theologiae and his Commentaries on the Nicomachean Ethics.

The tradition was eclipsed in the Renaissance, and throughout the early modern period, when the Aristotelian synthesis of ethics and metaphysics fell into disfavour. Though the tradition receded into the background of European philosophical thought in these centuries, the term "virtue" remained current during this period, and in fact appears prominently in the tradition of classical republicanism or classical liberalism. This tradition was prominent in the intellectual life of sixteenth-century Italy, as well as seventeenth- and eighteenth-century Britain and America; indeed the term "virtue" appears frequently in the work of Niccolò Machiavelli, David Hume, the republicans of the English Civil War period, the eighteenth-century English Whigs, and the prominent figures among the Scottish Enlightenment and the American Founding. Despite this common term, classical republicanism should not be conflated with virtue theory, as the two philosophical traditions draw from different sources and often address different concerns. Where virtue theory traces its roots to Aristotle, classical republicanism draws primarily on Tacitus. Virtue theory emphasizes Aristotle's belief in the polis as the acme of political organization, and the role of the virtues in enabling human beings to flourish in that environment. Classical republicanism in contrast emphasizes Tacitus's concern that power and luxury can corrupt individuals and destroy liberty, as Tacitus perceived in the transformation of the Roman republic into an empire; virtue for classical republicans is a shield against this sort of corruption and a means to preserve the good life one has, rather than a means by which to achieve the good life one does not yet have. Another way to put the distinction between the two traditions is that virtue ethics relies on Aristotle's fundamental distinction between the human-being-as-he-is from the human-being-as-he-should-be, while classical republicanism relies on the Tacitean distinction of the human-being-as-he-is from the human-being-as-he-is-at-risk-of-becoming.[3]

[edit] Contemporary virtue theory..

Although some Enlightenment philosophers (e.g. Hume) continued to emphasize the virtues, with the ascendancy of utilitarianism and deontology, virtue theory moved to the margins of Western philosophy. The contemporary revival of virtue theory is frequently traced to the philosopher G. E. M. Anscombe's 1958 essay, 'Modern Moral Philosophy' and to Philippa Foot, who published a collection of essays in 1978 entitled Virtues and Vices. Since the 1980s, in works like After Virtue and Three Rival Versions of Moral Enquiry, philosopher Alasdair MacIntyre has made an effort to reconstruct a virtue-based theory in dialogue with the problems of modern and postmodern thought. In French philosophy, Paul Ricoeur has accorded an important place to Aristotelian teleological ethics in his hermeneutical phenomenology of the subject, most notably in his book Oneself as Another. Following MacIntyre, American Methodist theologian Stanley Hauerwas has also found the language of virtue quite helpful in his own project. More recently, Rosalind Hursthouse has published On Virtue Ethics and Roger Crisp and Michael Slote have edited a collection of important essays titled Virtue Ethics, while Martha Nussbaum and Amartya Sen have employed virtue theory in theorizing the capability approach to international development.

[edit] Virtue theory outside the Western tradition

Non-Western moral and religious philosophies, such as Confucianism, also incorporate ideas that may appear similar to those developed by the ancient Greeks. Like ancient Greek ethics, Chinese ethical thought makes an explicit connection between virtue and statecraft. However, where the Greeks focused on the interior orientation of the soul, Confucianism's definition of virtue emphasizes interpersonal relations. Normally when the term virtue theory is used, it is in reference to the western conception of virtue theory, rather than any of the schools of East Asian ethical thought.

[edit] Criticisms of virtue theory

Some criticise the theory in relation to the difficulty involved with establishing the nature of the virtues. Different people, cultures and societies often have vastly different opinions on what constitutes a virtue. For example, many would have once considered a virtuous woman to be quiet, servile, and industrious. This conception of female virtue no longer holds true in many modern societies (see also cultural relativism). Proponents of virtue theory sometimes respond to this objection by arguing that a central feature of a virtue is its universal applicability. In other words, any character trait defined as a virtue must reasonably be universally regarded as a virtue for all sentient beings. According to this view, it is inconsistent to claim for example servility as a female virtue, while at the same time not proposing it as a male one.

Other proponents of virtue theory, notably Alasdair MacIntyre, respond to this objection by arguing that any account of the virtues must indeed be generated out of the community in which those virtues are to be practiced: the very word 'ethics' implies 'ethos'. That is to say that the virtues are, and necessarily must be, grounded in a particular time and place. What counts as virtue in fourth-century Athens would be a ludicrous guide to proper behaviour in twenty-first-century Toronto, and vice-versa. To take this view does not necessarily commit one to the argument that accounts of the virtues must therefore be static: moral activity-- that is, attempts to contemplate and practice the virtues-- can provide the cultural resources that allow people to change, albeit slowly, the ethos of their own societies. MacIntyre appears to take this position in his seminal work on virtue ethics, After Virtue. One might cite (though MacIntyre does not) the rapid emergence of abolitionist thought in the slave-holding societies of the eighteenth-century Atlantic world as an example of this sort of change: over a relatively short period of time, perhaps 1760 to 1800, in Britain, France, and British America, slave-holding, previously thought to be morally neutral or even virtuous, rapidly became seen as vicious among wide swathes of society. While the emergence of abolitionist thought derived from many sources, the work of David Brion Davis, among others, has established that one source was the rapid, internal evolution of moral theory among certain sectors of these societies, notably the Quakers.

Another objection to virtue theory is that the school does not focus on what sorts of actions are morally permitted and which ones are not, but rather on what sort of qualities someone ought to foster in order to become a good person. In other words, while some virtue theorists may not condemn, for example, murder as an inherently immoral or impermissible sort of action, they may argue that someone who commits a murder is severely lacking in several important virtues, such as compassion and fairness. Still, antagonists of the theory often object that this particular feature of the theory makes virtue ethics useless as a universal norm of acceptable conduct suitable as a base for legislation. Some virtue theorists concede this point, but respond by opposing the very notion of legitimate legislative authority instead, effectively advocating some form of anarchism as the political ideal. Others argue that laws should be made by virtuous legislators. Still others argue that it is possible to base a judicial system on the moral notion of virtues rather than rules.

Some virtue theorists might respond to this overall objection with the notion of a "bad act" also being an act characteristic of vice[citation needed]. That is to say that those acts which do not aim at virtue, or stray from virtue, would constitute our conception of "bad behavior". Although not all virtue ethicists agree to this notion, this is one way the virtue ethicist can re-introduce the concept of the "morally impermissible". One could raise objection with Foot that she is committing an argument from ignorance by postulating that what is not virtuous is unvirtuous. In other words, just because an action or person 'lacks of evidence' for virtue does not, all else constant, imply that said action or person is unvirtuous.

[edit] Applications of Virtue Ethics

Virtue ethics has a number of applications. For instance, within the field of social ethics, Deidre McCloskey [4] argues that virtue ethics can provide a basis for a balanced approach to understanding capitalism and capitalist societies. Within the field of philosophy of education, James Page [5] argues that virtue ethics can provide a rationale and foundation for peace education.

[edit] See also

[edit] References

  1. ^ Hursthouse, R. (1999). Introduction. In On Virtue Ethics (pp. 1-24). Oxford: Oxford University Press.
  2. ^ Pojman, L.P. & Fieser, J. (2009). Virtue Theory. In Ethics: Discovering Right and Wrong (pp. 146-169). (6th ed.) Belmont, CA: Wadsworth.
  3. ^ J.G.A. Pocock, The Machiavellian Moment
  4. ^ McCloskey, D. The Bourgeois Virtues: Ethics for an Age of Commerce. (2007) Chicago: University of Chicago Press. ISBN:978-0-22655-664-2.
  5. ^ Page, James S. (2008) Peace Education: Exploring Ethical and Philosophical Foundations. Charlotte: Information Age Publishing. ISBN 978-1-59311-889-1. [1][2]

[edit] Further reading

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