"KEEPING THE HEART": NATURAL AFFECTION IN JOSEPH BUTLER'S APPROACH TO VIRTUE

This essay considers eighteenth-century Anglican thinker Joseph Butler's view of the role of natural emotions in moral reasoning and action. Emotions such as compassion and resentment are shown to play a positive role in the moral life by motivating action and by directing agents toward certain good objects—for example, relief of misery and justice. For Butler, moral virtue is present when these natural affections are kept in proper proportion by the "superior" principles of the moral life—conscience, self-love, and benevolence—which involve the capacity for reasonable reflection. For contemporary thinkers, Butler's approach suggests that natural emotion should not be viewed as the enemy of moral reasoning; in fact, it challenges ethicists to pay attention to and account for the significant role of the emotions in the moral life.     

LOOKING TO CHARLES TAYLOR AND JOSEPH ROUSE FOR BEST PRACTICES IN SCIENCE AND RELIGION

People discussing science and religion usually frame their conversations in terms of essentialist assumptions about science, assumptions requiring the existence (but not the specification) of criteria according to which science can be distinguished from other forms of inquiry. However, criteria functioning at a level of generality appropriate to such discussions may not exist at all. Essentialist assumptions may be avoided if science is understood within a broader context of human practices. In a philosophy of practices, to label a practice as “scientific” is to make a practically motivated provision for a way of speaking. Charles Taylor and Joseph Rouse have produced complementary philosophies of practice that promote this kind of understanding. In this essay I review the work of Taylor and Rouse, identify apparent residues of essentialism that each seems to harbor, and offer a resolution to some of their disagreements. I also criticize a form of essentialism commonly employed in Christian circles and outline an anti‐essentialist view of science that may be helpful in science‐and‐religion discussions.     

Kierkegaard's Critique of Eudaimonism: A Reassessment

Interpreters are less univocal than one might think in assessing Søren Kierkegaard's attitude toward eudaimonism. Through an analysis of several key texts from across Kierkegaard's authorship, I argue that existing interpretations do not convincingly address the relationship between Kierkegaard's critique of eudaimonism and his mid‐nineteenth‐century context, which was dominated by post‐Kantian idealists. While I am sympathetic to aspects of deontological and aretaic interpretations, a contextual reading shows that his critique centers on what he diagnoses as the enclosure of the modern self. This puts his critique of eudaimonism in the purview of his moral psychology and in continuity with his critique of romanticism.