Burdened Virtues: Virtue Ethics for Liberatory Struggles by Lisa Tessman

By Lisa Tessman

Lisa Tessman's stressed Virtues is a deeply unique and provocative paintings that engages questions valuable to feminist thought and perform, from the viewpoint of Aristotelian ethics. targeted totally on selves who undergo and withstand oppression, she addresses the ways that devastating stipulations faced via those selves either restrict and burden their ethical goodness, and impact their probabilities of flourishing. She describes diversified sorts of "moral difficulty" commonplace below oppression. the 1st is that the oppressed self could be morally broken, avoided from constructing or workout many of the virtues; the second one is that the very stipulations of oppression require the oppressed to boost a suite of virtues that hold an ethical rate to people who perform them--traits that Tessman refers to as "burdened virtues." those virtues have the bizarre function of being disjoined from their bearer's personal good being.Tessman's paintings makes a speciality of matters which were ignored through many feminist ethical theories, and her use of the advantage ethics framework brings feminist matters extra heavily into touch with mainstream moral concept. This e-book will attract feminist theorists in philosophy and women's reviews, but in addition extra extensively, ethicists and social theorists.

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Additional info for Burdened Virtues: Virtue Ethics for Liberatory Struggles

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Since one cannot flourish if one’s virtue is diminished by the fact that one’s inclinations are at odds with one’s own liberatory ideals, an adequate feminist moral theory will have to either address the question of how to undo the moral damage that causes this conflicted state or will have to acknowledge that not all moral damage can be reversed and instead consider what it means to engage ethically under damaging conditions. Since part of examining the systemic barriers to flourishing under oppression will involve looking at how moral damage is inflicted on and reinforced in the characters of those who are constituted under conditions of oppression, thereby preventing, or making more difficult, or making painful, the actions that are characteristic only of those who have not suffered such damage, it will involve asking questions about systemic, constitutive, intrinsic, bad moral luck.

I do not intend for the items in this list to be exhaustive, nor for them to stand as some sort of universal feminist prescriptions. They are meant to serve only as possible examples. Regretting the Self One Is 23 in. Let me suggest, then, an alternative to Jaggar’s conditions for adequacy, by reframing her conditions within a virtue ethics (and eudaimonistic) approach: any adequate moral theory must promote human flourishing. An adequate feminist moral theory will pay particular attention to systemic barriers to human flourishing that have been created by conditions of oppression (including, but not limited to, the oppression of women).

Where that seems unfair, we may be able to take the unfairness into account, morally, in some of our evaluations’’ (1996, 27). Taking unfairness— particularly the unfairness resulting from the unnatural lottery—into account does not mean excusing anyone from responsibility, since, as Card points out, ‘‘that our motivations and carryings through are embedded in factors beyond our control does not imply that there is no control after all’’ (1996, 27); rather, taking responsibility while recognizing unfair luck means that ‘‘we locate ourselves as morally relevant centers of agency’’ (1996, 28) while understanding that, as Williams puts it, ‘‘one’s history as an agent is a web in which anything 18 Burdened Virtues that is the product of the will is surrounded and held up and partly formed by things that are not’’ (Williams 1981b, 29).

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