Difficult Virtues

In this book, Howard J. Curzer describes eight virtues that have proven problematic to virtue ethicists. Integrity has been the subject of wildly different accounts. Open-mindedness and forgiveness are described in ways that many endorse, but few seek to practice. Accounts of tolerance and civility generally fit only the privileged. Finally, good timing, ambition, and creativity have attracted almost no attention at all. Curzer offers novel, plausible accounts of all of these eight difficult virtues, and demonstrates that they possess the standard features of Aristotelian virtues (for example, conformity to the Doctrine of the Mean). This enlarges the scope of Aristotelian virtue ethics by enabling it to cover eight additional spheres of human life. Using these difficult virtues as springboards and extrapolating from some of Aristotle’s remarks, Curzer codifies some standard features of Aristotelian virtues, and speculatively suggests additional features to enhance the descriptive and prescriptive power of Aristotelian virtue ethics. Thus, Curzer adds to the standard list of Aristotelian virtues and to the standard list of features that make virtues Aristotelian. Each difficult virtue is different, but certain themes thread through all of them: self-construction, social critique, and significant creation. Curzer’s accounts of these virtues illuminate the ways people forge their own identities, struggle to acquire virtue despite disadvantage, and produce and appreciate novelty.

The selection from Capreolus's work represented in this translation shows him defending Aquinas's conclusions on faith, hope, charity, the gifts of the Holy Spirit, and the virtues against such adversaries.

The great medieval philosopher Thomas Aquinas (1224/6-1274) was Dominican regent master in theology at the University of Paris, where he presided over a series of questions - academic debates - on ethical topics. This volume offers translations of disputed questions on the nature of virtues in general, the fundamental or 'cardinal' virtues of practical wisdom, justice, courage, and temperateness, the divinely bestowed virtues of hope and charity, and the practical question of how, when and why one should rebuke a 'brother' for wrongdoing. The introduction explains how Aquinas's theory of virtue fits into his ethics as a whole, and it illuminates Aquinas's views by explaining the institutional and intellectual context in which these disputed questions were debated.

Life is not fair. It is a lesson all of us learn at one time or another. Despite this, we have trouble accepting this plain truth. At a certain point, we have to realize that we are not subject to the whims of the world. We have to take control of our character. In Seven Virtues for Success, the reader engages this practical truth about navigating life. We cannot control those around us, but we can control our own thoughts and actions. While meditating on these seven cardinal virtues—humility, gratitude, diligence, agency, relationship, forgiveness, and kindness—the reader is invited to set their mind towards a foundation of character. Once our character is strong, the difficulties of life become easier to encounter. The road is straightforward, yet difficult, as history has shown us through religious texts and wisdom literature. This book is a distillation of thought on character building in the modern age. Starting with the ancient method of building habit found in Aristotle, it begins the path to thinking about how we build our own virtues and set our mind on the road to success.

In a pluralistic society such as ours, tolerance is a virtue—but it doesn't always seem so. Some suspect that it entangles us in unacceptable moral compromises and inequalities of power, while others dismiss it as mere political correctness or doubt that it can safeguard the moral and political relationships we value. Tolerance among the Virtues provides a vigorous defense of tolerance against its many critics and shows why the virtue of tolerance involves exercising judgment across a variety of different circumstances and relationships—not simply applying a prescribed set of rules. Drawing inspiration from St. Paul, Aquinas, and Wittgenstein, John Bowlin offers a nuanced inquiry into tolerance as a virtue. He explains why the advocates and debunkers of toleration have reached an impasse, and he suggests a new way forward by distinguishing the virtue of tolerance from its false look-alikes, and from its sibling, forbearance. Some acts of toleration are right and good, while others amount to indifference, complicity, or condescension. Some persons are able to draw these distinctions well and to act in accord with their better judgment. When we praise them as tolerant, we are commending them as virtuous. Bowlin explores what that commendation means. Tolerance among the Virtues offers invaluable insights into how to live amid differences we cannot endorse—beliefs we consider false, actions we think are unjust, institutional arrangements we consider cruel or corrupt, and persons who embody what we oppose.

This remarkable book is the first attempt to establish a theory of knowledge based on the model of virtue theory in ethics.

"These translations from the Latin works of Thomas Aquinas, Albert the Great, and Philip the Chancellor concentrate on the four cardinal virtues - prudence, justice, courage, and temperance - first identified by Plato as essential requirements for living a happy and morally good life." "An historical introduction traces the development of the doctrine of four cardinal virtues from Greek philosophy through the thirteenth century. The treatment isolates three stages in this development: (1) Greek and Roman Philosophi: Socrates, Plato, Aristotle, early Stoics, Cicero, and Seneca; (2) early Christian Sancti: Ambrose, Jerome, Augustine, and Gregory; and (3) medieval schoolmen (Magistri): Master Peter Lombard, Philip the Chancellor, Albert, and Aquinas."--BOOK JACKET

In a globalized world, where multinational companies have extensive power over a huge number of other organizations and millions of people, building positive organizational performance requires global leaders with virtues. Organizations, especially multinational ones, may be crucial engines of social and economic progress; global leaders' virtues and character strengths may be strong drivers of such an endeavour. One cannot demand of them that they be morally pure or that they assume responsibility for solving the most pressing public problems in the world. However, this book argues that they may be part of the solution, help in making the world a better place, and contribute to the realistic desiderata of a values-based capitalism. Drawing on the Positive Organizational Scholarship movement, this book aims to provide a holistic approach to the virtues of leaders. It explores how virtues and character strengths may be put at the service of positive organizational performance, stressing that virtues represent the 'golden mean' between the extremes of excess and deficiency, and discussing the perverse consequences of 'excessive virtuousness'. The book shares theoretical, anecdotal, and empirical evidence on the convergence between good virtues and good results, aiming to disseminate the idea that managers can be competent and competitive, whilst doing 'good things right'.