Striving Toward Virtue

A contemporary guide for Jewish ethical behavior and moral living that explores subjects such as the appeal of evil, the value of good deeds, and the implications of gossip. Rabbis Olitzky and Sabath recommend actions that we can take to help strengthen and heal ourselves and our world.

A contemporary guide for Jewish ethical behavior and moral living that explores subjects such as the appeal of evil, the value of good deeds, and the implications of gossip. Rabbis Olitzky and Sabath recommend actions that we can take to help strengthen and heal ourselves and our world.

"Most of us are far from perfect in virtue. Faced with this fact, moral philosophers can respond in two different ways. On the one hand, they might insist that the only real virtue is perfect virtue, and the only right actions are perfectly virtuous ones. Any failure to meet the exacting standards of perfect virtue will amount to vice, and any less than perfectly virtuous actions will be wrong. On the other hand, and if they reject such a rigorist picture, they can instead affirm that there are actions that are truly good and right even if they fall short of perfection. This book urges the attractions of a virtue ethics committed to the second sort of picture. In doing so, it makes two major innovations. First, it constructs and defends Neo-Aristotelian accounts of supererogation and suberogation. But just as importantly, and far from encouraging a kind of complacency, the recognition that there can be genuine goodness short of perfection is precisely what opens up theoretical space for appreciating the goodness of striving towards ideal virtue. Thus, the second major innovation it makes is to show that self-improvement itself can be morally excellent, and the disposition to seek and engage in it, where appropriate, can itself be a virtue"--

This book introduces the concept and basic vocabulary of virtues. It helps children to recognize and label the behaviors which they are striving to develop. When a child attains a virtue, that trait will become almost habitual for them. But it isn’t always easy. Life produces many challenges, and today’s culture often seems to oppose virtue. However, through faith, example, and practicing individual virtues, a child will keeping growing through adulthood, planting more seeds of God’s goodness along the way. We hope you have fun introducing virtues to the children in your life. This book is just the start. Be creative, and don’t forget to catch your children being good! Praise their every effort toward goodness and God-likeness.

"Only when our life is wholly directed towards God do we become capable of seeing God in all and begin to do so by faith—not only in all the significant happenings of life but even in the insignificant ones—and to submit entirely to His holy will." The 19th century saw a renaissance of Russian spirituality in the writings of St Ignatius (Brianchaninov) and St Theophan the Recluse, many of whose works have become well-known throughout the world. This book brings to an English-speaking audience the spiritual counsels of another Russian monastic of the same period. Born into a patrician family in the Don region, Anna Mikhailovna Sebriakova forsake the world at the age of seventeen and joined the Ust'-Medveditskii convent, where she was tonsured a nun with the name Arsenia. She subsequently served as abbess of this same monastery for 41 years. Heavily influenced by the writings of St ignatius, she took up correspondence with his brother P.A. Brianchaninov and became his spiritual mentor. Her letters to Peter Alexandrovich form the bulk of this book. Also offered are a selection of her personal notes and letters to other individuals. Abbess Arsenia's counsels are steeped in Holy Scripture and in the inspiration that she draws from the services of the Orthodox Church. Throughout, she emphasizes the need to humble oneself, discern the will of God, and fulfill it through every moment of our life.

Focusing on the concepts of personality, character, and virtue, this work examines what it means to exist religiously for Kierkegaard.

"Virtue ethics can be practical if we give it a new start, working from Socrates' approach to ethics as represented in Plato. This approach is more promising than that of most recent virtue ethicists, who begin from Aristotle. It is also more practical than modern ethical theories. Socrates asks us to nurture the moral health of our souls all our lives, whereas Aristotle teaches us to acquire virtues as traits. Traits are not reliable however, and false confidence in one's virtue is a major cause of moral error and the moral injury that results from error. I must never think with any certainty that I have a virtue. It is especially dangerous for me to think that I have the wisdom or moral knowledge that would keep me on the right path. Socrates sets an example by recognizing his ignorance through self-examination and by making that recognition a cornerstone of human wisdom. But Socrates does not explain how we can seek virtue when we do not know for sure what it is. This book goes beyond what we know of Socrates in order to show how we can seek virtue without having knowledge. Using real-life examples, some of them from warfare, the book shows how we can nurture our souls and avoid moral injury so far as possible. The outcome of a life on this Socratic model is beauty of soul and a special kind of happiness"--

Honesty is an important virtue. Parents want to develop it in their children. Close relationships depend upon it. Employers value it in their employees. Surprisingly, however, philosophers have said very little about the virtue of honesty over the past fifty years. In this book, Christian B. Miller aims to draw much greater attention to this neglected virtue. The first part of the book looks at the concept of honesty. It takes up questions such as: What does honesty involve? What are the motives of an honest person? How does practical wisdom relate to honesty? Miller explores what connects the many sides of honesty, including not lying, not stealing, not breaking promises, not misleading others, and not cheating. He argues that the honest person reliably does not intentionally distort the facts as she takes them to be. Miller then examines the empirical psychology of honesty. He takes up the question of whether most people are honest, dishonest, or somewhere in between. Drawing extensively on recent studies of cheating and lying, the model Miller articulates ultimately implies that most of us have a long way to go to reach an honest character. Honesty: The Philosophy and Psychology of a Neglected Virtue provides both a richer understanding of what our character looks like, as well as what the goal of being an honest person actually involves. Miller then leaves it up to us to decide if we want to take steps to shrink the character gap between the two.

Virtue theory has become an important development in Christian ethics. Efforts are made in this volume to bring pastoral theology into conversation with these developments. This book probes the philosophical theology of Jonathan Edwards, who proposed that virtue is a form of beauty defined as "consent to being." This leads to the notion of compassion as ontological consent. Since language is the vehicle by which our experiences are conveyed, the book probes the issue of how moral vision is expressed in "experience-near" language through parable, poem, and lament. Moral vision is articulated most adequately through such language, and finding it is a kind of quest. The last chapter is a proposal for a mature pastoral theology of virtue as an expansion of Edwards's concept of "consent to being" from the vantage point of pastoral theology. A dynamic vision of virtue requires some connection between the experience of suffering and the inward striving toward the greatest good. The essence of virtue can be best understood, from a pastoral theological perspective, as the relational dynamic of "suffering with" another human being.

Though virtue ethics is enjoying a resurgence, the topic of virtue cultivation has been largely neglected by philosophers. This book features essays by philosophers, theologians, and psychologists at the forefront of research into virtue.--Publisher's description.