A rich hermeneutic account of the way virtue is understood and developed. Despite its ancient roots, virtue ethics has only recently been fully appreciated as a resource for environmental philosophy. Other approaches dominated by utilitarian and duty-based appeals for sacrifice and restraint have had little success in changing behavior, even to the extent that ecological concerns have been embraced. Our actions often do not align with our beliefs. Fundamental to virtue ethics is an acknowledgment that neither good ethical rules nor good intentions are effective absent the character required to bring them to fulfillment. Brian Treanor builds on recent work on virtue ethics in environmental philosophy, finding an important grounding in the narrative theory of philosophers like Paul Ricoeur and Richard Kearney. Character and ethical formation, Treanor argues, are intimately tied to our relationship with the narratives through which we view the human place in the natural world. By reframing environmental questions in terms of individual, social, and environmental narratives about flourishing, Emplotting Virtue offers a powerful vision of how we might remake our character so as to live more happily, more sustainably, and more virtuously in a diverse, beautiful, wondrous, and fragile world.

We live under the threat of humanity's self-inflicted extinction. While technological approaches to climate mitigation are admirable, our ecological crisis results ultimately from an inherited, unexamined concept of selfhood and a misconceived view of nature. The received idea that our self exists inside our skull engenders an assumption that nature is "out there," with devastating results. This book explores three new ways of thinking about the interrelation of ourselves and "nature": Merleau-Ponty's notion of embodiment, the connection between enactivism and affordances, and object oriented ontology. These approaches to selfhood reorder our moral obligations: What are our responsibilities to ourselves, our children, and nature itself? An embodied ethic can transcend cultural biases and offer a new way of confronting climate change. To meet environmental challenges, we need to change our minds about our minds.

We are facing an environmental crisis that some say is ushering a new geological epoch, the Anthropocene, one that threatens not only a great deal of life on the planet but also our understanding of who we are and our relation to the natural world. In the face of this crisis it has become clear that we need a more sustainable culture. In fact the language of sustainability has become pervasive in our culture and has deeply ingrained itself in our understanding of what living a good life would entail. “Sustainability,” however, is a contested word, and it carries with it, often implicitly and unacknowledged, deep philosophical claims that are entangled with all kinds of assumptions and power relations, some of them very problematic. This book attempts to set this urgent goal of sustainability free from its more reductive and harmful interpretations and to thereby apply a more thoughtful environmental ethics to current and emerging technologies, particularly those involving reproduction and the harnessing of energy that dominate our elemental relations to sun and air, wind and water, earth and forest. The book is divided into 4 sections: (1) Sustainability: A Contested Term, (2) Sustainability and Renewable Technologies: Sun, Air, Wind, Water, (3) Sustainability and Design, and (4) Sustainability and Ethics. The first section sets the context for our studies and opens a space for thinking sustainability in a more thoughtful way than is often the case in contemporary discussions. The next two sections are the heart of our contribution to postphenomenology and technoscience, and the essays, here, turn to concrete examinations of particular technologies and questions of technological design in the light of our environmental crisis. The fourth section closes the book by drawing some more general implications for ethics from the intersection of the foregoing themes.

The late twentieth and early twenty-first centuries have seen a renaissance in the study of virtue -- a topic that has prevailed in philosophical work since the time of Aristotle. Several major developments have conspired to mark this new age. Foremost among them, some argue, is the birth of virtue ethics, an approach to ethics that focuses on virtue in place of consequentialism (the view that normative properties depend only on consequences) or deontology (the study of what we have a moral duty to do). The emergence of new virtue theories also marks this new wave of work on virtue. Put simply, these are theories about what virtue is, and they include Kantian and utilitarian virtue theories. Concurrently, virtue ethics is being applied to other fields where it hasn't been used before, including bioethics and education. In addition to these developments, the study of virtue in epistemological theories has become increasingly widespread to the point that it has spawned a subfield known as 'virtue epistemology.' This volume therefore provides a representative overview of philosophical work on virtue. It is divided into seven parts: conceptualizations of virtue, historical and religious accounts, contemporary virtue ethics and theories of virtue, central concepts and issues, critical examinations, applied virtue ethics, and virtue epistemology. Forty-two chapters by distinguished scholars offer insights and directions for further research. In addition to philosophy, authors also deal with virtues in non-western philosophical traditions, religion, and psychological perspectives on virtue.

What is good character? What are the traits of a good person? How should virtues be cultivated? How should vices be avoided? The history of Jewish literature is filled with reflection on questions of character and virtue such as these, reflecting a wide range of contexts and influences. Beginning with the Bible and culminating with twenty-first-century feminism and environmentalism, Jewish Virtue Ethics explores thirty-five influential Jewish approaches to character and virtue. Virtue ethics has been a burgeoning field of moral inquiry among academic philosophers in the postwar period. Although Jewish ethics has also flourished as an academic (and practical) field, attention to the role of virtue in Jewish thought has been underdeveloped. This volume seeks to illuminate its centrality not only for readers primarily interested in Jewish ethics but also for readers who take other approaches to virtue ethics, including within the Western virtue ethics tradition. The original essays written for this volume provide valuable sources for philosophical reflection.

This book brings together the interdisciplinary reflections of Christian scholars and poets, to explore how ecological virtues can foster the flourishing of our home planet in the face of unprecedented environmental change and devastation. Its central questions are: What virtues are needed for us to be better caretakers of our home planet? What vices must we extinguish if we are to flourish on the earth? What is the connection between such virtues and vices and the flourishing of all creatures? Each contribution offers insight on ecological virtue ethical questions through disciplinary lenses ranging from biology, geology, and economics, to literature, theology, and philosophy. The chapters feature the legacy and lessons of senior scholars reflecting on a lifetime of earthkeeping work, highlight global concerns and perspectives, and include compelling poetic reflections. Focusing on the way in which human vices and virtues drive so many of our ecological problems and solutions, the volume engages timely issues of environmental importance – such as environmental racism, interfaith dialogue, ecological philosophies of work and economics, marine pollution, ecological despair, hope and humility – encouraging fresh reflection and action. It will be of interest to those working in theology and religious studies, philosophy, ethics, and environmental studies.

In Provocations of Virtue, John Duffy explores the indispensable role of writing teachers and scholars in counteracting the polarized, venomous “post-truth” character of contemporary public argument. Teachers of writing are uniquely positioned to address the crisis of public discourse because their work in the writing classroom is tied to the teaching of ethical language practices that are known to moral philosophers as “the virtues”—truthfulness, accountability, open-mindedness, generosity, and intellectual courage. Drawing upon Aristotle’s Nicomachean Ethics and the branch of philosophical inquiry known as “virtue ethics,” Provocations of Virtue calls for the reclamation of “rhetorical virtues” as a core function in the writing classroom. Duffy considers what these virtues actually are, how they might be taught, and whether they can prepare students to begin repairing the broken state of public argument. In the discourse of the virtues, teachers and scholars of writing are offered a common language and a shared narrative—a story that speaks to the inherent purpose of the writing class and to what is at stake in teaching writing in the twenty-first century. This book is a timely and historically significant contribution to the field and will be of major interest to scholars and administrators in writing studies, rhetoric, composition, and linguistics as well as philosophers and those exploring ethics.

This volume features eleven chapters by scholars from different disciplines, each providing a unique perspective on hope. It includes discussion and analysis of classical texts, Judeo-Christian traditions, non-religious contexts, epistemology, existentialism, Black oppression, Zen Buddhism, eschatology, theological anthropology, psychology and optimism, culture, education theory, and climate change. Hardly any stones are left unturned in this interdisciplinary collection of one of philosophy's most vexing virtues.

Paul Ricoeur's entire philosophical project narrates a "passion for the possible" expressed in the hope that in spite of death, closure, and sedimentation, life is opened by superabundance, by how the world gives us much more than is possible. Ricoeur's philosophical anthropology is a phenomenology of human capacity, which gives onto the groundless ground of human being, namely, God. Thus the story of the capable man, beginning with original goodness held captive by a servile will and ending with the possibility of liberation and regeneration of the heart, underpins his passion for the more than possible. The essays in this volume trace the fluid movement between phenomenological and religious descriptions of the capable self that emerges across Ricoeur's oeuvre and establish points of connection for future developments that might draw inspiration from this body of thought.

Must freedom be sacrificed to achieve ecological sustainability - or vice versa? Can we be genuinely free and live in sustainable societies? This book argues that we can, if we recognise and celebrate our ecological embeddedness, rather than seeking to transcend it. But this does not mean freedom can simply be redefined to fit within ecological limits. Addressing current unsustainability will involve significant restrictions, and hence will require political justification, not just scientific evidence. Drawing on material from perfectionist liberalism, capabilities approaches, human rights, relational ethics and virtue theory, Michael Hannis explores the relationship between freedom and sustainability, considering how each contributes to human flourishing. He argues that a substantive and ecologically literate conception of human flourishing can underpin both capability-based environmental rights and a eudaimonist ecological virtue ethics. With such a foundation in place, public authorities can act both to facilitate ecological virtue, and to remove structural incentives to ecological vice. Freedom and Environment is a lucid addition to existing literature in environmental politics and virtue ethics, and will be an excellent resource to those studying debates about freedom with debates about ecological sustainability.