The Virtues: A Very Short Introduction

As with the other volumes in A Very Short Introduction series, The Virtues is an excellent offering. It is clear and uncomplicated, thorough and inclusive in approach, and helpfully outlined and organized throughout.Chapter 1 sets the stage. After carefully defining virtue and distinguishing it from other behaviors or beliefs, the authors provide a historical sweep through classical contributions from Aristotle, Plato, Augustine, and even Confucious. As expected, Calvin, Hume, Kant, Mill are highlighted, but I was especially pleased to see Linda Zagzebski mentioned, as her work in virtue theory is keen.Chapter 2 follows the rubric of moral virtue in which the well-known cardinal or chief virtues are found: prudence, temperance, courage, and justice. Examples of each of the four run throughout this chapter and provide helpful examples that portray their essence. Related attitudes, affections, and behaviors are shown to shore up the four and serve to facilitate them in some way (e.g., honesty, generosity, et al.).Chapter 3 moves to the intellectual virtues: honesty, curiosity, open-mindedness, perseverance, charity (namely, fairly and objectively representing opposing positions). These frame this chapter after an informative background from Greek thought. I was surprised to learn of Galileo’s lack of moral virtue, though he exemplified intellectual virtue. And I was pleased to see Aristotle once again stepping into the discussion showing that one can be intellectually gifted but morally lacking. One can know “what morality required of them and not do it” (pp 44-45).“Islamic and Confucian accounts of the virtues” (Chapter 4 title) present readers with an understanding of how the five pillars of Islam work out through the virtues. The second half of the chapter outlines “the dao” (the way) in which an exemplary life is lived by cultivating character. In a Confucian context, the family unit is most basic and society is an extension of it. Therefore, a sense of others is quintessential to living a virtuous life for a Confucian ethic. I found this section especially helpful to show that the importance of virtues are not only connected to the Western philosophical tradition but play a vital role in a well-ordered society.While knowing and doing the good, developing dispositions that facilitate eudaemonia (flourishing) can be seen as ends in themselves, the virtues are often viewed as enabled by God. That is, their source is in a divine being. Chapter 5 fleshes out the notion of theological virtues. Whereas obedience is a factor, it is Judaism and Christianity that show ‘rule following’ is inadequate to become exemplars of virtue. Faith, hope, and love (charity) are explained in detail and, in my estimation, worth the price of the book. Cultivating inward dispositions that put love at the center of all behavior is the most significant contribution of the theological virtues. We love God and love others for God.I was surprised to read another reviewer who takes a swipe at the authors’ mention of the theological virtues while also slighting them for not unpacking Aristotle more carefully. Perhaps they missed the nature of “Introduction” in the series title? Moreover, Aristotle is referenced repeatedly throughout this volume as the Index makes evident (clearly not a “mere passing reference”). Only one chapter is devoted to the possibility that God is behind the notion of virtue, but readers do not go away with a sense of bias, by my lights. This hardly warrants the two stars given or the “poor production” title of the review.The final chapter is aptly titled, “The capital vices: love gone wrong.” Here readers are taught by way of contrast. Pride, envy, avarice (greed), wrath, sloth, and gluttony are given their due and shown to inhibit the flourishing, fulfilled life. All of these vices are shown to be contrary to love: love of self, love for others.As I stated in the beginning, this volume deserves a careful and enthusiastic read. It lays out the chief attributes that make us human and demonstrates the vital importance of knowing the virtues, practicing the virtues, and being a virtuous person. I came away invigorated with a fresh understanding of all that makes life worth living and a desire to inch my way forward toward flourishing.

Quest'introduzione alle virtù rispetta in pieno lo stile delle Oxford: A Very Short Introduction. Il testo sarà non più di 113 pagine, ma i temi trattati sono davvero molteplici e vari. Gli autori, Craig e Timpe, si occupano nei primi due capitoli di fornire al lettore una corretta visione d'insieme dell'etica della virtù come è stata concepita dai filosofi greci: Socrate, Platone, Aristotele in particolare. La virtù morale viene definita come un'eccellente e stabile qualità dell'anima che permette alla persona di agire bene rispetto a una certa attività. Molta attenzione viene posta anche alla disposizione con cui agire virtuosamente, cioè secondo le caratteristiche di saggezza, coraggio, temperanza e giustizia. Nel terzo capitolo vengono analizzate, invece, le virtù dianoetiche o intellettuali, ponendo l'accento anche sul fatto che vi sono state persone - come Galileo - che possedevano virtù intellettuali ma che non erano possessori di virtù morali. I due tipi di virtù possono, quindi, essere disgiunti.Molto molto piacevole il capitolo sull'etica della virtù di stampo islamico e confuciano. Non si parla spesso di "filosofie comparate" e, dunque, poter istruirsi in merito alle filosofie orientali è stata davvero una bella sorpresa. Curioso che anche islamici e confuciani avessero dei concetti pressoché simili ai nostri in merito alla virtù e allo sviluppo interiore.Più noiosi e pedanti ho trovato, invece, i capitoli 5 e 6, gli ultimi del libro, in cui vengono discusse le virtù teologali (fede, speranza e carità) e i vizi capitali. La prospettiva cristiana, purtroppo, risulta viziata dall'assunzione secondo cui solo attraverso la grazia divina e il rendersi emuli di Dio si possa giungere al vero fiorire interiore attraverso l'esercizio delle virtù. Sicuramente a un cristiano, comunque, tale lettura potrebbe risultare avvincente e spronarlo a interrogarsi sul messaggio biblico. In un testo filosofico, però, non sono riuscito a cogliere il fine di una analisi così serrata delle virtù alla luce della religione cristiana.Sia come sia, questo libricino è meritevole sotto molti punti di vista ed essendo una prima introduzione è davvero ben fatto. Utilissimo soprattutto per poter, poi, approfondire il dibattito sulle virtù su altri testi reperibili dalla bibliografia finale.Consigliato a studiosi o a semplici appassionati!

As Very Short Introductions go, this is a nice overview of the evolution and applications of the concept and practices of virtue in Western culture--with forays into Islam, Confucianism, and Judaism. Starting with Plato and Aristotle, and using Aristotle's notion that deviances from virtue (say, courage) are either excesses (foolhardiness) or deficits (cowardice), the authors develop the concept of virtue(s) as it has been passed down through Western culture. Two main influences on our Western understanding of virtue are Augustine and Aquinas--who develops Aristotle's notion of the mean. One of the more interesting distinctions made by the authors is the difference between intellectual virtues and moral virtues. Just because we know the good doesn't mean we do it. Our vices and virtues are products of habit (see Aristotle), and there are many ways to go about developing habits. The section on Confucian ethics is very helpful in understanding the various aspects of duty. I highly recommend this book as something for anyone interested in knowing more about the virtues (and vices) as they are found in Western culture. It would also be a good text in an introductory ethics course..

Boyd and Timpe offer a thorough overview of the virtues (and vices). While it would be infeasible to cover the full breadth and depth of virtue theory in an introductory text, I was pleased that they covered such a wide range of cultural perspectives -- everything from Plato and Aristotle (and their influence on Judeo-Christian thought) to Islamic thinkers to Eastern thought and Confucianism. All of these topics are presented with the same clear and concise writing stye with delightful and highly accessible examples and illustrations.I was surprised to read a review that suggested this text had a particular faith bias. That was not my experience (as noted above). It was very well structured and offered the cultural breadth I was looking for in considering the virtues. Highly recommend!

This was the 26th book I read from the "A Very Short Introduction" series, which have been, for the most part, well written and informative. "The Virtues" is not. With an obvious bent towards Christianity they miss Aristotle's ‘deficit-vice, virtue, excessive-vice’ structure with a mere passing reference and continue with their ‘theological vices’ as excesses without sufficient focus on the deficits vices - like most theocrates do since original sin does the job for them in order to offer God's saving virtues. Pass this book up unless you’re attempting to live by their faith and even then it would be better to read Aristotle's Nicomachean Ethics.