Putting on virtue : the legacy of the splendid vices
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書誌事項
Putting on virtue : the legacy of the splendid vices
University of Chicago Press, 2008
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注記
Includes bibliographical references (p. [355]-431) and index
収録内容
- Introduction
- Part I: Splendid vices and imperfect virtues
- Aristotle and the puzzles of habituation
- Augustine : disordered loves and the problem of pride
- Aquinas : making space for pagan virtue
- Part II: Mimetic virtue
- Erasmus : putting on Christ
- The Jesuit theatrical tradition : acting virtuous
- Part III: The exodus from virtue
- Luther : saved hypocrites
- Bunyan and Puritan life-writing : the virtue of self-examination
- Part IV: The anatomy of virtue
- Jesuits and Jansenists : Gracián and Pascal
- Emancipating worldly virtue : Nicole, La Rochefoucauld, and Mandeville
- Part V: Pagan virtue and modern moral philosophy
- Rousseau and the virtue of authenticity
- Hume and the bourgeois rehabilitation of pride
- Kant and the pursuit of noumenal purity
内容説明・目次
内容説明
Augustine famously claimed that the virtues of pagan Rome were nothing more than splendid vices. This critique has reinvented itself as a suspicion of acquired virtue as such, and true Christian virtue has, ever since, been set against a false, hypocritical virtue alleged merely to conceal pride. "Putting On Virtue" reveals how a distrust of learned and habituated virtue shaped both early modern Christian moral reflection and secular forms of ethical thought.Jennifer A. Herdt develops her claims through an argument of broad historical sweep, which brings together the Aristotelian tradition as taken up by Thomas Aquinas with the early modern thinkers who shaped modern liberalism. In chapters on Luther, Bunyan, the Jansenists, Mandeville, Hume, Rousseau, and Kant, she argues that efforts to guard a radical distinction between true Christian virtue and its tainted imitations, ironically, fostered the emergence of an autonomous natural ethics that valorized pride and authenticity, while rendering graced human agency increasingly unintelligible.
Ultimately, "Putting On Virtue" traces a path from suspicion of virtue to its secular inversion, from confession of dependence to assertion of independence.
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