A noble quest: cultivating Christian spirituality in Catholic adolescents and the usefulness of 12 pastoral practices

The essay considers the process of cultivating Christian spirituality in Catholic adolescents. It will integrate and document official Catholic Church teachings on the subject and also unofficial scholarly reflections. The exposé briefly defines adolescent spirituality and situates the process of cultivating adolescent spirituality in Catholic youth ministry. The concentration of the inquiry is predominantly single‐minded – addressing briefly – 12 Catholic spiritual virtues, traits, practices, and disciplines that cultivate adolescent spirituality in US Catholic young people.     

Being Unimpressed with Ourselves: Reconceiving Humility

I first sketch an account of humility as a character trait in which we are unimpressed with our good, envied, or admired features, achievements, etc., where these lack significant salience for our image of ourselves, because of the greater prominence of our limitations and flaws. I situate this view among several other recent conceptions of humility (also called modesty), dividing them between the inward-directed and outward-directed, distinguish mine from them, pose problems for each alternative account, and show how my understanding of humility captures truths present but exaggerated in several of them. Responding to some problems for my view, including what I call “Driver’s Paradox”(i.e., the strangeness of someone’s proclaiming ‘I’m humble!’), I suggest that some over-ambitious claims about our moral responsibilities may indicate a lack of proper humility. I discuss the relationship of the character trait of humility both to what humiliates and to what humbles, concluding with consideration of the background assumptions against which, and the circumstances in which, humility may reasonably be classified as a moral virtue.

A practice-based study of cultural humility and well-being among psychotherapy clients

One trend in psychotherapy research involves examining client factors to better understand change. Some have framed client factors as virtues. Humility is one virtue that has gained attention with evidence that suggests humility may help facilitate therapeutic change. A specific type of humility, cultural humility, however, has not been closely examined as a client factor. Cultural humility is a relational virtue that addresses an individual's ability to be open towards cultural differences and can be helpful in buffering diverse relational dynamics (e.g., student and teacher, family members and friends with different beliefs). In this study, we examined client change in cultural humility and well-being using group-based trajectory modelling. We also examined differentiation as a predictor of trajectory membership and compared trajectories on levels of symptoms. Results suggested that a subgroup of clients showed significant increases in cultural humility and well-being. Further analyses found that clients with higher levels of initial differentiation were more likely to belong to the growth trajectory. This same trajectory also decreased in symptoms over time.     

Marital virtues and their relationship to individual functioning,communication, and relationship adjustment

Extant research has documented both individual well-being and couple communication as important predictors of marital adjustment. In the recent years, researchers have looked beyond problem-based predictors, shifting the focus from pathology and communication to include positive actions and ways of being. This study used Fowers’ [(2005) Virtue and psychology: Pursuing excellence in ordinary practices. Washington, DC: APA Press] framework of virtue ethics to test additional potentially important linkages. This framework posits that characteristics, such as compassion and generosity, which are foundational to relationship adjustment. This study examined the direct and indirect links among individual functioning, marital virtues, communication, and marital adjustment. Data were collected from a sample of 422 married and cohabitating individuals using a self-report survey. Individual well-being significantly and consistently predicted virtues, communication, and relationship functioning. Marital virtues and communication were found to mediate the relationship between individual well-being and relationship adjustment. In addition, communication was found to mediate the relationship between marital virtues and relationship adjustment. Findings provide support for the notion that character strengths – enacted as marital virtues – influence communication and relationship adjustment.     

Integrating psychological and cultural perspectives on virtue: The hierarchical structure of character strengths

The VIA Classification characterizes six culturally defined virtues as latent variables underlying 24 character strengths. Factor analyses of measures based on the Classification usually suggest 4–5 factors that do not correspond well to traditional lists of virtues. This article describes the identification of a three-virtue model across multiple measures of strengths in four samples encompassing 1,070,549 cases. The general pattern involved a first component representing good character that split into two components reflecting Goodness and Inquisitiveness. The former divided further into components reflecting Caring and Self-Control. This pattern recurred in all data sets. The model consisting of Caring, Inquisitiveness, and Self-Control is proposed as a reliable latent structure for the VIA Classification strengths, an intuitive classification of traditional cultural virtues, and a framework for social efforts encouraging the development of virtue.     

Saint Thomas Aquinas's Pagan Virtues?

Today's conversations in virtue ethics are enflamed with questions of “pagan virtues,” which often designate non‐Christian virtue from a Christian perspective. “Pagan virtues,” “pagan vices,” and their historied interpretations are the subject of Jennifer Herdt's book Putting On Virtue: The Legacy of the Splendid Vices (2008). I argue that the questions and language animating Herdt's book are problematic. I offer an alternative strategy to Herdt's for reading Thomas Aquinas's Summa Theologiae. My results are twofold: (1) a different set of conclusions and questions regarding the moral life that lend a fresh perspective to “pagan virtues” and (2) corresponding methodological suggestions for improving Herdt's project that would, to my mind, reaffirm her normative conclusions regarding the most viable ways forward for contemporary discussions of virtue.     

Virtue Epistemology and Epistemic Luck

The recent movement towards virtue–theoretic treatments of epistemological concepts can be understood in terms of the desire to eliminate epistemic luck. Significantly, however, it is argued that the two main varieties of virtue epistemology are responding to different types of epistemic luck. In particular, whilst proponents of reliabilism–based virtue theories have been focusing on the problem of what I call "veritic" epistemic luck, non–reliabilism–based virtue theories have instead been concerned with a very different type of epistemic luck, what I call "reflective" epistemic luck. It is argued that, prima facie at least, both forms of epistemic luck need to be responded to by any adequate epistemological theory. The problem, however, is that one can best eliminate veritic epistemic luck by adducing a so–called safety–based epistemological theory that need not be allied to a virtue–based account, and there is no fully adequate way of eliminating reflective epistemic luck. I thus conclude that this raises a fundamental difficulty for virtue–based epistemological theories, on either construal.