13 results
10 - Buridan on the Value of Emotions
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- By Bonnie Kent
- Edited by Spencer Johnston, University of Cambridge, Henrik Lagerlund, Stockholms Universitet
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- Book:
- Interpreting Buridan
- Published online:
- 01 February 2024
- Print publication:
- 08 February 2024, pp 178-198
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Summary
Scholars agree that Buridan’s commentary on the Nicomachean Ethics gives far more attention to Seneca’s works than other commentaries of the period do. Buridan cites Seneca on one topic after another, always respectfully and often with praise. But did his study of Seneca lead him to a generally negative view about the role of emotions in morality? On this topic scholars clearly disagree. One claims that there are hardly any positive references to the emotions in Buridan’s entire Ethics commentary. Buridan emphasizes instead that emotions must be repressed by the will. Another scholar claims, to the contrary, that Buridan is in no sense a disciple of Seneca. For example, he follows Aristotle in arguing that anger can have genuine value and should not be completely eliminated. This essay examines Buridan’s account of anger and his discussions of some other emotions to clarify his views on how emotions contribute to a virtuous life.
Chapter 2 - Weakness and willful wrongdoing in Aquinas’s De malo
- Edited by M. V. Dougherty, Ohio Dominican University
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- Book:
- Aquinas's <I>Disputed Questions on Evil</I>
- Published online:
- 05 December 2015
- Print publication:
- 26 November 2015, pp 34-55
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36 - Virtue theory
- from VI - Ethics
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- By Bonnie Kent, University of California at Irvine
- Edited by Robert Pasnau, University of Colorado Boulder
- Edited in association with Christina van Dyke, Calvin College, Michigan
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- Book:
- The Cambridge History of Medieval Philosophy
- Published online:
- 05 August 2014
- Print publication:
- 19 June 2014, pp 493-505
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Summary
BASIC ISSUES
From antiquity through the Hellenistic era, all the leading philosophers argued that people acquire virtues naturally, through their own learning and practice. As we are the sole or principal cause of our virtues, so too are we the sole or principal cause of our happiness. The theocentric ethics favored by later Jews, Christians, and Muslims left open to question what insights might be gleaned from these earlier anthropocentric theories. As a result, disputes about the various causal theses of ancient ethics run like a leitmotif through the medieval literature. Are virtues God-given, or can we acquire them just by exercising the natural human capacities of intellect and will? Are virtues sufficient, or even necessary, for obedience to God’s law? Is happiness, whether now or in the afterlife, actually caused by our virtues, or is it a divine reward – perhaps even simply a divine gift?
On the whole, medieval thinkers concentrated less on criticizing earlier views than on developing alternative theories of virtue. In constructing such theories they argued as much with each other as they did with the teachings of ancient philosophers. As it was open to debate how philosophical works should be interpreted, so it was open to debate how Scripture and the “authoritative” works of one’s own religious tradition should be interpreted. Much of what today is orthodox doctrine was still in the making. For instance, even Muslims who agreed that people attain complete happiness only in the afterlife disagreed about how this relates to virtue. Inspired by Neoplatonic teachings, Avicenna described the soul’s fortunes after the death of the body as the effect of the individual’s own conduct in this life. Eternal happiness is achieved by acquiring the moral dispositions necessary to purify one’s soul; it is not some external reward meted out by God for good behavior.
Contributors
- Edited by Tobias Hoffmann, Catholic University of America, Washington DC, Jörn Müller, Matthias Perkams, Friedrich-Schiller-Universität, Jena, Germany
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- Book:
- Aquinas and the <I>Nicomachean Ethics</I>
- Published online:
- 05 August 2013
- Print publication:
- 25 July 2013, pp vii-vii
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Chapter Six - Losable virtue
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- By Bonnie Kent
- Edited by Tobias Hoffmann, Catholic University of America, Washington DC, Jörn Müller, Matthias Perkams, Friedrich-Schiller-Universität, Jena, Germany
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- Book:
- Aquinas and the <I>Nicomachean Ethics</I>
- Published online:
- 05 August 2013
- Print publication:
- 25 July 2013, pp 91-109
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Summary
The author shows that Aquinas's commentary interprets Aristotle's remark about the destruction of virtue correctly. The author discusses Aquinas's concept of the will as a capacity for free choice: a notion central to his conviction that people can lose their virtue. The author considers two parts of his Ethics commentary where Aquinas clearly injects his own opinion: that virtues divide into principal and merely secondary virtues, and that disposition is something we exercise when we will. Aquinas's conviction that virtuous people can lose their virtue through moral backsliding carries with it a more cheering corollary: with enough time and effort, vicious people can improve. In both cases the individual's power of free choice gives her the capacity to change her character. As Aquinas's ethical theory denies that anyone on earth is infallibly virtuous, so it denies that anyone on earth is incurably vicious.
Contributors
- Edited by James Wetzel, Villanova University, Pennsylvania
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- Book:
- Augustine's <I>City of God</I>
- Published online:
- 05 October 2012
- Print publication:
- 04 October 2012, pp xi-xii
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Chapter 12 - Reinventing Augustine’s ethics: the afterlife of City of God
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- By Bonnie Kent
- Edited by James Wetzel, Villanova University, Pennsylvania
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- Book:
- Augustine's <I>City of God</I>
- Published online:
- 05 October 2012
- Print publication:
- 04 October 2012, pp 225-244
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- By Rose Teteki Abbey, K. C. Abraham, David Tuesday Adamo, LeRoy H. Aden, Efrain Agosto, Victor Aguilan, Gillian T. W. Ahlgren, Charanjit Kaur AjitSingh, Dorothy B E A Akoto, Giuseppe Alberigo, Daniel E. Albrecht, Ruth Albrecht, Daniel O. Aleshire, Urs Altermatt, Anand Amaladass, Michael Amaladoss, James N. Amanze, Lesley G. Anderson, Thomas C. Anderson, Victor Anderson, Hope S. Antone, María Pilar Aquino, Paula Arai, Victorio Araya Guillén, S. Wesley Ariarajah, Ellen T. Armour, Brett Gregory Armstrong, Atsuhiro Asano, Naim Stifan Ateek, Mahmoud Ayoub, John Alembillah Azumah, Mercedes L. García Bachmann, Irena Backus, J. Wayne Baker, Mieke Bal, Lewis V. Baldwin, William Barbieri, António Barbosa da Silva, David Basinger, Bolaji Olukemi Bateye, Oswald Bayer, Daniel H. Bays, Rosalie Beck, Nancy Elizabeth Bedford, Guy-Thomas Bedouelle, Chorbishop Seely Beggiani, Wolfgang Behringer, Christopher M. Bellitto, Byard Bennett, Harold V. Bennett, Teresa Berger, Miguel A. Bernad, Henley Bernard, Alan E. Bernstein, Jon L. Berquist, Johannes Beutler, Ana María Bidegain, Matthew P. Binkewicz, Jennifer Bird, Joseph Blenkinsopp, Dmytro Bondarenko, Paulo Bonfatti, Riet en Pim Bons-Storm, Jessica A. Boon, Marcus J. Borg, Mark Bosco, Peter C. Bouteneff, François Bovon, William D. Bowman, Paul S. Boyer, David Brakke, Richard E. Brantley, Marcus Braybrooke, Ian Breward, Ênio José da Costa Brito, Jewel Spears Brooker, Johannes Brosseder, Nicholas Canfield Read Brown, Robert F. Brown, Pamela K. Brubaker, Walter Brueggemann, Bishop Colin O. Buchanan, Stanley M. Burgess, Amy Nelson Burnett, J. Patout Burns, David B. Burrell, David Buttrick, James P. Byrd, Lavinia Byrne, Gerado Caetano, Marcos Caldas, Alkiviadis Calivas, William J. Callahan, Salvatore Calomino, Euan K. Cameron, William S. Campbell, Marcelo Ayres Camurça, Daniel F. Caner, Paul E. Capetz, Carlos F. Cardoza-Orlandi, Patrick W. Carey, Barbara Carvill, Hal Cauthron, Subhadra Mitra Channa, Mark D. Chapman, James H. Charlesworth, Kenneth R. Chase, Chen Zemin, Luciano Chianeque, Philip Chia Phin Yin, Francisca H. Chimhanda, Daniel Chiquete, John T. Chirban, Soobin Choi, Robert Choquette, Mita Choudhury, Gerald Christianson, John Chryssavgis, Sejong Chun, Esther Chung-Kim, Charles M. A. Clark, Elizabeth A. Clark, Sathianathan Clarke, Fred Cloud, John B. Cobb, W. Owen Cole, John A Coleman, John J. Collins, Sylvia Collins-Mayo, Paul K. Conkin, Beth A. Conklin, Sean Connolly, Demetrios J. Constantelos, Michael A. Conway, Paula M. Cooey, Austin Cooper, Michael L. Cooper-White, Pamela Cooper-White, L. William Countryman, Sérgio Coutinho, Pamela Couture, Shannon Craigo-Snell, James L. Crenshaw, David Crowner, Humberto Horacio Cucchetti, Lawrence S. Cunningham, Elizabeth Mason Currier, Emmanuel Cutrone, Mary L. Daniel, David D. Daniels, Robert Darden, Rolf Darge, Isaiah Dau, Jeffry C. Davis, Jane Dawson, Valentin Dedji, John W. de Gruchy, Paul DeHart, Wendy J. Deichmann Edwards, Miguel A. De La Torre, George E. Demacopoulos, Thomas de Mayo, Leah DeVun, Beatriz de Vasconcellos Dias, Dennis C. Dickerson, John M. Dillon, Luis Miguel Donatello, Igor Dorfmann-Lazarev, Susanna Drake, Jonathan A. Draper, N. Dreher Martin, Otto Dreydoppel, Angelyn Dries, A. J. Droge, Francis X. D'Sa, Marilyn Dunn, Nicole Wilkinson Duran, Rifaat Ebied, Mark J. Edwards, William H. Edwards, Leonard H. Ehrlich, Nancy L. Eiesland, Martin Elbel, J. Harold Ellens, Stephen Ellingson, Marvin M. Ellison, Robert Ellsberg, Jean Bethke Elshtain, Eldon Jay Epp, Peter C. Erb, Tassilo Erhardt, Maria Erling, Noel Leo Erskine, Gillian R. Evans, Virginia Fabella, Michael A. Fahey, Edward Farley, Margaret A. Farley, Wendy Farley, Robert Fastiggi, Seena Fazel, Duncan S. Ferguson, Helwar Figueroa, Paul Corby Finney, Kyriaki Karidoyanes FitzGerald, Thomas E. FitzGerald, John R. Fitzmier, Marie Therese Flanagan, Sabina Flanagan, Claude Flipo, Ronald B. Flowers, Carole Fontaine, David Ford, Mary Ford, Stephanie A. Ford, Jim Forest, William Franke, Robert M. Franklin, Ruth Franzén, Edward H. Friedman, Samuel Frouisou, Lorelei F. Fuchs, Jojo M. Fung, Inger Furseth, Richard R. Gaillardetz, Brandon Gallaher, China Galland, Mark Galli, Ismael García, Tharscisse Gatwa, Jean-Marie Gaudeul, Luis María Gavilanes del Castillo, Pavel L. Gavrilyuk, Volney P. Gay, Metropolitan Athanasios Geevargis, Kondothra M. George, Mary Gerhart, Simon Gikandi, Maurice Gilbert, Michael J. Gillgannon, Verónica Giménez Beliveau, Terryl Givens, Beth Glazier-McDonald, Philip Gleason, Menghun Goh, Brian Golding, Bishop Hilario M. Gomez, Michelle A. Gonzalez, Donald K. Gorrell, Roy Gottfried, Tamara Grdzelidze, Joel B. Green, Niels Henrik Gregersen, Cristina Grenholm, Herbert Griffiths, Eric W. Gritsch, Erich S. Gruen, Christoffer H. Grundmann, Paul H. Gundani, Jon P. Gunnemann, Petre Guran, Vidar L. Haanes, Jeremiah M. Hackett, Getatchew Haile, Douglas John Hall, Nicholas Hammond, Daphne Hampson, Jehu J. Hanciles, Barry Hankins, Jennifer Haraguchi, Stanley S. Harakas, Anthony John Harding, Conrad L. Harkins, J. William Harmless, Marjory Harper, Amir Harrak, Joel F. Harrington, Mark W. Harris, Susan Ashbrook Harvey, Van A. Harvey, R. Chris Hassel, Jione Havea, Daniel Hawk, Diana L. Hayes, Leslie Hayes, Priscilla Hayner, S. Mark Heim, Simo Heininen, Richard P. Heitzenrater, Eila Helander, David Hempton, Scott H. Hendrix, Jan-Olav Henriksen, Gina Hens-Piazza, Carter Heyward, Nicholas J. Higham, David Hilliard, Norman A. Hjelm, Peter C. Hodgson, Arthur Holder, M. Jan Holton, Dwight N. Hopkins, Ronnie Po-chia Hsia, Po-Ho Huang, James Hudnut-Beumler, Jennifer S. Hughes, Leonard M. Hummel, Mary E. Hunt, Laennec Hurbon, Mark Hutchinson, Susan E. Hylen, Mary Beth Ingham, H. Larry Ingle, Dale T. Irvin, Jon Isaak, Paul John Isaak, Ada María Isasi-Díaz, Hans Raun Iversen, Margaret C. Jacob, Arthur James, Maria Jansdotter-Samuelsson, David Jasper, Werner G. Jeanrond, Renée Jeffery, David Lyle Jeffrey, Theodore W. Jennings, David H. Jensen, Robin Margaret Jensen, David Jobling, Dale A. Johnson, Elizabeth A. Johnson, Maxwell E. Johnson, Sarah Johnson, Mark D. Johnston, F. Stanley Jones, James William Jones, John R. Jones, Alissa Jones Nelson, Inge Jonsson, Jan Joosten, Elizabeth Judd, Mulambya Peggy Kabonde, Robert Kaggwa, Sylvester Kahakwa, Isaac Kalimi, Ogbu U. Kalu, Eunice Kamaara, Wayne C. Kannaday, Musimbi Kanyoro, Veli-Matti Kärkkäinen, Frank Kaufmann, Léon Nguapitshi Kayongo, Richard Kearney, Alice A. Keefe, Ralph Keen, Catherine Keller, Anthony J. Kelly, Karen Kennelly, Kathi Lynn Kern, Fergus Kerr, Edward Kessler, George Kilcourse, Heup Young Kim, Kim Sung-Hae, Kim Yong-Bock, Kim Yung Suk, Richard King, Thomas M. King, Robert M. Kingdon, Ross Kinsler, Hans G. Kippenberg, Cheryl A. Kirk-Duggan, Clifton Kirkpatrick, Leonid Kishkovsky, Nadieszda Kizenko, Jeffrey Klaiber, Hans-Josef Klauck, Sidney Knight, Samuel Kobia, Robert Kolb, Karla Ann Koll, Heikki Kotila, Donald Kraybill, Philip D. W. Krey, Yves Krumenacker, Jeffrey Kah-Jin Kuan, Simanga R. Kumalo, Peter Kuzmic, Simon Shui-Man Kwan, Kwok Pui-lan, André LaCocque, Stephen E. Lahey, John Tsz Pang Lai, Emiel Lamberts, Armando Lampe, Craig Lampe, Beverly J. Lanzetta, Eve LaPlante, Lizette Larson-Miller, Ariel Bybee Laughton, Leonard Lawlor, Bentley Layton, Robin A. Leaver, Karen Lebacqz, Archie Chi Chung Lee, Marilyn J. Legge, Hervé LeGrand, D. L. LeMahieu, Raymond Lemieux, Bill J. Leonard, Ellen M. Leonard, Outi Leppä, Jean Lesaulnier, Nantawan Boonprasat Lewis, Henrietta Leyser, Alexei Lidov, Bernard Lightman, Paul Chang-Ha Lim, Carter Lindberg, Mark R. Lindsay, James R. Linville, James C. Livingston, Ann Loades, David Loades, Jean-Claude Loba-Mkole, Lo Lung Kwong, Wati Longchar, Eleazar López, David W. Lotz, Andrew Louth, Robin W. Lovin, William Luis, Frank D. Macchia, Diarmaid N. J. MacCulloch, Kirk R. MacGregor, Marjory A. MacLean, Donald MacLeod, Tomas S. Maddela, Inge Mager, Laurenti Magesa, David G. Maillu, Fortunato Mallimaci, Philip Mamalakis, Kä Mana, Ukachukwu Chris Manus, Herbert Robinson Marbury, Reuel Norman Marigza, Jacqueline Mariña, Antti Marjanen, Luiz C. L. Marques, Madipoane Masenya (ngwan'a Mphahlele), Caleb J. D. Maskell, Steve Mason, Thomas Massaro, Fernando Matamoros Ponce, András Máté-Tóth, Odair Pedroso Mateus, Dinis Matsolo, Fumitaka Matsuoka, John D'Arcy May, Yelena Mazour-Matusevich, Theodore Mbazumutima, John S. McClure, Christian McConnell, Lee Martin McDonald, Gary B. McGee, Thomas McGowan, Alister E. McGrath, Richard J. McGregor, John A. McGuckin, Maud Burnett McInerney, Elsie Anne McKee, Mary B. McKinley, James F. McMillan, Ernan McMullin, Kathleen E. McVey, M. Douglas Meeks, Monica Jyotsna Melanchthon, Ilie Melniciuc-Puica, Everett Mendoza, Raymond A. Mentzer, William W. Menzies, Ina Merdjanova, Franziska Metzger, Constant J. Mews, Marvin Meyer, Carol Meyers, Vasile Mihoc, Gunner Bjerg Mikkelsen, Maria Inêz de Castro Millen, Clyde Lee Miller, Bonnie J. Miller-McLemore, Alexander Mirkovic, Paul Misner, Nozomu Miyahira, R. W. L. Moberly, Gerald Moede, Aloo Osotsi Mojola, Sunanda Mongia, Rebeca Montemayor, James Moore, Roger E. Moore, Craig E. Morrison O.Carm, Jeffry H. Morrison, Keith Morrison, Wilson J. Moses, Tefetso Henry Mothibe, Mokgethi Motlhabi, Fulata Moyo, Henry Mugabe, Jesse Ndwiga Kanyua Mugambi, Peggy Mulambya-Kabonde, Robert Bruce Mullin, Pamela Mullins Reaves, Saskia Murk Jansen, Heleen L. Murre-Van den Berg, Augustine Musopole, Isaac M. T. Mwase, Philomena Mwaura, Cecilia Nahnfeldt, Anne Nasimiyu Wasike, Carmiña Navia Velasco, Thulani Ndlazi, Alexander Negrov, James B. Nelson, David G. Newcombe, Carol Newsom, Helen J. 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Phan, Isabel Apawo Phiri, William S. F. Pickering, Derrick G. Pitard, William Elvis Plata, Zlatko Plese, John Plummer, James Newton Poling, Ronald Popivchak, Andrew Porter, Ute Possekel, James M. Powell, Enos Das Pradhan, Devadasan Premnath, Jaime Adrían Prieto Valladares, Anne Primavesi, Randall Prior, María Alicia Puente Lutteroth, Eduardo Guzmão Quadros, Albert Rabil, Laurent William Ramambason, Apolonio M. Ranche, Vololona Randriamanantena Andriamitandrina, Lawrence R. Rast, Paul L. Redditt, Adele Reinhartz, Rolf Rendtorff, Pål Repstad, James N. Rhodes, John K. Riches, Joerg Rieger, Sharon H. Ringe, Sandra Rios, Tyler Roberts, David M. Robinson, James M. Robinson, Joanne Maguire Robinson, Richard A. H. Robinson, Roy R. Robson, Jack B. Rogers, Maria Roginska, Sidney Rooy, Rev. Garnett Roper, Maria José Fontelas Rosado-Nunes, Andrew C. Ross, Stefan Rossbach, François Rossier, John D. Roth, John K. Roth, Phillip Rothwell, Richard E. Rubenstein, Rosemary Radford Ruether, Markku Ruotsila, John E. Rybolt, Risto Saarinen, John Saillant, Juan Sanchez, Wagner Lopes Sanchez, Hugo N. Santos, Gerhard Sauter, Gloria L. Schaab, Sandra M. Schneiders, Quentin J. Schultze, Fernando F. Segovia, Turid Karlsen Seim, Carsten Selch Jensen, Alan P. F. Sell, Frank C. Senn, Kent Davis Sensenig, Damían Setton, Bal Krishna Sharma, Carolyn J. Sharp, Thomas Sheehan, N. Gerald Shenk, Christian Sheppard, Charles Sherlock, Tabona Shoko, Walter B. Shurden, Marguerite Shuster, B. Mark Sietsema, Batara Sihombing, Neil Silberman, Clodomiro Siller, Samuel Silva-Gotay, Heikki Silvet, John K. Simmons, Hagith Sivan, James C. Skedros, Abraham Smith, Ashley A. Smith, Ted A. Smith, Daud Soesilo, Pia Søltoft, Choan-Seng (C. S.) Song, Kathryn Spink, Bryan Spinks, Eric O. Springsted, Nicolas Standaert, Brian Stanley, Glen H. Stassen, Karel Steenbrink, Stephen J. Stein, Andrea Sterk, Gregory E. Sterling, Columba Stewart, Jacques Stewart, Robert B. Stewart, Cynthia Stokes Brown, Ken Stone, Anne Stott, Elizabeth Stuart, Monya Stubbs, Marjorie Hewitt Suchocki, David Kwang-sun Suh, Scott W. Sunquist, Keith Suter, Douglas Sweeney, Charles H. Talbert, Shawqi N. Talia, Elsa Tamez, Joseph B. Tamney, Jonathan Y. Tan, Yak-Hwee Tan, Kathryn Tanner, Feiya Tao, Elizabeth S. Tapia, Aquiline Tarimo, Claire Taylor, Mark Lewis Taylor, Bishop Abba Samuel Wolde Tekestebirhan, Eugene TeSelle, M. Thomas Thangaraj, David R. Thomas, Andrew Thornley, Scott Thumma, Marcelo Timotheo da Costa, George E. “Tink” Tinker, Ola Tjørhom, Karen Jo Torjesen, Iain R. Torrance, Fernando Torres-Londoño, Archbishop Demetrios [Trakatellis], Marit Trelstad, Christine Trevett, Phyllis Trible, Johannes Tromp, Paul Turner, Robert G. Tuttle, Archbishop Desmond Tutu, Peter Tyler, Anders Tyrberg, Justin Ukpong, Javier Ulloa, Camillus Umoh, Kristi Upson-Saia, Martina Urban, Monica Uribe, Elochukwu Eugene Uzukwu, Richard Vaggione, Gabriel Vahanian, Paul Valliere, T. J. Van Bavel, Steven Vanderputten, Peter Van der Veer, Huub Van de Sandt, Louis Van Tongeren, Luke A. Veronis, Noel Villalba, Ramón Vinke, Tim Vivian, David Voas, Elena Volkova, Katharina von Kellenbach, Elina Vuola, Timothy Wadkins, Elaine M. Wainwright, Randi Jones Walker, Dewey D. Wallace, Jerry Walls, Michael J. Walsh, Philip Walters, Janet Walton, Jonathan L. Walton, Wang Xiaochao, Patricia A. Ward, David Harrington Watt, Herold D. Weiss, Laurence L. Welborn, Sharon D. Welch, Timothy Wengert, Traci C. West, Merold Westphal, David Wetherell, Barbara Wheeler, Carolinne White, Jean-Paul Wiest, Frans Wijsen, Terry L. Wilder, Felix Wilfred, Rebecca Wilkin, Daniel H. Williams, D. Newell Williams, Michael A. Williams, Vincent L. Wimbush, Gabriele Winkler, Anders Winroth, Lauri Emílio Wirth, James A. Wiseman, Ebba Witt-Brattström, Teofil Wojciechowski, John Wolffe, Kenman L. Wong, Wong Wai Ching, Linda Woodhead, Wendy M. Wright, Rose Wu, Keith E. Yandell, Gale A. Yee, Viktor Yelensky, Yeo Khiok-Khng, Gustav K. K. Yeung, Angela Yiu, Amos Yong, Yong Ting Jin, You Bin, Youhanna Nessim Youssef, Eliana Yunes, Robert Michael Zaller, Valarie H. Ziegler, Barbara Brown Zikmund, Joyce Ann Zimmerman, Aurora Zlotnik, Zhuo Xinping
- Edited by Daniel Patte, Vanderbilt University, Tennessee
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- Book:
- The Cambridge Dictionary of Christianity
- Published online:
- 05 August 2012
- Print publication:
- 20 September 2010, pp xi-xliv
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36 - Virtue theory
- from VI - Ethics
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- By Bonnie Kent
- Robert Pasnau, University of Colorado Boulder
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- Book:
- The Cambridge History of Medieval Philosophy
- Published online:
- 28 May 2011
- Print publication:
- 17 December 2009, pp 493-505
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Summary
BASIC ISSUES
From antiquity through the Hellenistic era, all the leading philosophers argued that people acquire virtues naturally, through their own learning and practice. As we are the sole or principal cause of our virtues, so too are we the sole or principal cause of our happiness. The theocentric ethics favored by later Jews, Christians, and Muslims left open to question what insights might be gleaned from these earlier anthropocentric theories. As a result, disputes about the various causal theses of ancient ethics run like a leitmotif through the medieval literature. Are virtues God-given, or can we acquire them just by exercising the natural human capacities of intellect and will? Are virtues sufficient, or even necessary, for obedience to God’s law? Is happiness, whether now or in the afterlife, actually caused by our virtues, or is it a divine reward – perhaps even simply a divine gift?
On the whole, medieval thinkers concentrated less on criticizing earlier views than on developing alternative theories of virtue. In constructing such theories they argued as much with each other as they did with the teachings of ancient philosophers. As it was open to debate how philosophical works should be interpreted, so it was open to debate how Scripture and the “authoritative” works of one’s own religious tradition should be interpreted. Much of what today is orthodox doctrine was still in the making. For instance, even Muslims who agreed that people attain complete happiness only in the afterlife disagreed about how this relates to virtue.
10 - The moral life
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- By Bonnie Kent
- Edited by A. S. McGrade
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- Book:
- The Cambridge Companion to Medieval Philosophy
- Published online:
- 28 May 2006
- Print publication:
- 07 August 2003, pp 231-253
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Summary
From the dawn of the Middle Ages to their end, moral theorists struggled to explain what makes a person good by human standards, what it takes to merit happiness in the afterlife, and what, if anything, the two have to do with each other. Some inveighed against the worldly ethics of ancient philosophers; others praised the ancients for important moral insights. Yet every leading medieval thinker worked to develop an account of the moral life far more comprehensive than most professors of philosophical ethics or moral theology today would attempt. The idea that a serious theologian could dismiss classical ethics as unworthy of study and debate was no more acceptable than the idea that a serious philosopher could dismiss questions about the immortality of the soul and the nature of God as irrelevant to moral life in human society.
I shall begin by sketching Augustine’s pioneering work in ethics, along with some of the puzzles it creates. After a look at respectful but significant revisions of Augustine by Anselm of Canterbury, I turn to the brave new world of universities, where the pagan Aristotle soon emerged as an authority to be reckoned with. Beginning in the mid-thirteenth century, efforts to weave together his insights with Augustine’s became at once highly complex and the occasion for passionate academic dispute.
12 - Rethinking Moral Dispositions
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- By Bonnie Kent
- Edited by Thomas Williams, University of Iowa
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- Book:
- The Cambridge Companion to Duns Scotus
- Published online:
- 28 May 2006
- Print publication:
- 09 December 2002, pp 352-376
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Summary
Scotus’s teachings on moral virtue have attracted little attention, in part because there is no single text where he presents them systematically, in part because scholars tend to associate Scotus with the ethics of freedom and right reason. Even those sympathetic to his views report, with apparent regret, his move away from the virtue-centered Aristotelian model of ethics. This chapter attempts to explain the various roles that virtues do and do not play in his ethical theory. While Aristotle receives his share of criticism, so, too, does Augustine.
THIRTEENTH-CENTURY ETHICS: A LARGE, CONFUSING LEGACY
Ancient ethics takes as its starting point questions about the happiest human life and the virtues needed to live such a life. Virtues are thought to be dispositions developed only through many years of learning and practice, beginning in childhood. Vices, too, are dispositions; and like virtues, they gradually become “second nature” to the individual. For this reason Aristotle describes moral character as impossible, or at least exceedingly difficult, to change. His definition of moral virtue as a disposition concerned with choice does not imply, then, that people always remain free to choose actions “out of character.”
15 - Augustine’s ethics
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- By Bonnie Kent
- Edited by Eleonore Stump, St Louis University, Missouri, Norman Kretzmann
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- Book:
- The Cambridge Companion to Augustine
- Published online:
- 28 May 2006
- Print publication:
- 15 March 2001, pp 205-233
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Summary
Augustine regards ethics as an enquiry into the Summum Bonum: the supreme good, which provides the happiness all human beings seek. In this respect his moral thought comes closer to the eudaimonistic virtue ethics of the classical Western tradition than to the ethics of duty and law associated with Christianity in the modern period. But even though Augustine addresses many of the same problems that pagan philosophers do, he often defends very different answers. For him, happiness consists in the enjoyment of God, a reward granted in the afterlife for virtue in this life. Virtue itself is a gift of God, and founded on love, not on the wisdom prized by philosophers.
Moral Provincialism
- Bonnie Kent
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- Journal:
- Religious Studies / Volume 30 / Issue 3 / September 1994
- Published online by Cambridge University Press:
- 24 October 2008, pp. 269-285
- Print publication:
- September 1994
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Suppose that I stand firmly in what Alasdair MacIntyre describes as the Thomistic tradition of moral enquiry. I try my best to recover a historical understanding of Aquinas's teachings, and I refuse to let my philosophical opponents set the terms of debate. Now suppose that you yourself are one of my opponents: a Buddhist, a Jew, a Muslim or perhaps a secular humanist. (It makes no difference whether or not you believe in God, just so long as whatever theological commitments you might have diverge sharply from my own.) Finally, suppose that I have always found you a considerate neighbour, a friendly and responsible colleague, and a reliable contributor to worthy causes: you run the neighbourhood recycling programme, do volunteer work at an AIDS hospice, and serve as den mother of your son's Cub Scout troop. All of my experience suggests that you are, by commonly accepted standards, morally admirable; but you don't believe in God, or at least your own understanding of God and God's law differs significantly from my own. Am I, as a loyal Thomist, able to acknowledge your virtues? Or must I dismiss them all as merely apparent?
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