Friday, July 26, 2013

Ethics and Soccer at "The Boot Room": http://tbrfootball.com/

I am a passionate soccer fan. I love to play, ref, coach, and watch the sport. I also am passionate about my job - being a philosopher. One of the great blessings of my life is to be able to combine these two things. And I think that at least some of us who are academics and benefit from the public trust invested in us should try to bridge the gap between our scholarship and public life.

To that end, I will begin regularly contributing to a new but quickly growing site devoted to soccer, The Boot Room, at http://tbrfootball.com/. My focus will be on ethical issues that arise in the game. My first piece explains why I, as an Arsenal fan, don't want the club to sign Luis Suarez: http://tbrfootball.com/no-to-suarez-at-arsenal/

Enjoy, and if you are so inclined comment at CLSoccer. I'd love to get an ethics discussion going over there!

Thursday, July 18, 2013

Does humility make sense in a world without God?


Does humility make sense in a world without God? 

Consider Erik Wielenberg’s naturalized version of humility, as described in his Value and Virtue in a Godless Universe.[1] Wielenberg explores the implications for ethical character in a universe without God when humans know that the universe is naturalistic in this sense. That is, he constructs an account of humility grounded in the assumption that we know that naturalism is true.

On a Christian analysis, according to Wielenberg, the humble person neither underestimates nor overestimates her own value or abilities, but instead recognizes that these are gifts from God. She also acknowledges her dependence on God, and knows that much of what contributes to her flourishing is not within her control, but God’s. Hence, the humble theist is grateful for her flourishing in light of this dependence, and gives credit to God. On naturalism, however, Wielenberg claims that there is also room for an acknowledgment of dependence on something outside of ourselves, because so much of what contributes to our success—psychological constitution, physical health, family background, where and when we are born, and economic factors—is outside of our control. On naturalism, these factors are not under God’s control; they are under no one’s control. Given this, no one gets the credit. Sheer chance and good fortune should receive the majority of the credit. As Wielenberg puts it, “It is the dependence of human beings and their actions on factors beyond their control—dependence that is present whether God exists or not—that makes humility in some form an appropriate attitude to have.”[2]  In either kind of universe, naturalistic or theistic, “...taking the balance of credit for one’s accomplishments is foolish.”[3] Like the humble theist, the humble naturalist can and should acknowledge her dependence on something outside of herself, substituting good fortune for God.


Wielenberg may be right that there is space within a naturalistic view of the universe for an attitude of humility. Perhaps we should generally expect that there will be somewhat plausible naturalistic versions of many particular virtues if Christianity is true. This is because according to Christianity, the structure of reality reflects aspects of God’s nature. Given this, even if one seeks to remove God from the picture, as it were, there will still be latent theistic features of reality which can make sense of the virtues. However, if Christianity is true then a Christian account of the virtues will be superior to any account available to naturalists, and the virtues themselves will ultimately possess better metaphysical fit with our understanding of the rest of reality, both of which we should expect if Christian theism is true.


For example, and as a way to compare naturalistic humility with theistic humility, consider the relationship between humility and gratitude. Of course the Christian can be humbly grateful to God and other people, for what he and they have done on her behalf. But the naturalist, given that dumb luck and blind chance are the ultimate causes of most of the factors contributing to his success—psychological constitution, physical health, family background, where and when he was born, and economic factors—has no good reason to be grateful for these things because there is no one to be grateful towards. Even the other human beings who have benefited our fortunate naturalist only do so primarily (or solely?) because of dumb luck and blind chance. On naturalism, no person, human (or, of course, divine), is ultimately responsible for anything, and so it becomes very difficult to see what reasons exist for gratitude towards persons, at least. Moreover, what it means for one to be grateful towards dumb luck or blind chance is at best quite mysterious, and at worst incoherent.


As a second way to critically compare naturalistic humility with theistic humility, consider the following thought experiment. Imagine you have suffered from a serious illness for many years. The treatments are quite expensive, and your insurance company will no longer cover the treatments because the policy’s coverage has been exhausted. Consider two distinct scenarios:


Scenario 1:  You are desperate to come up with the money to pay for continued treatment, and by sheer luck you find a large diamond buried in your back yard, worth enough to pay for your treatment indefinitely. 

Scenario 2:  A wealthy benefactor gives you the money you need to pay for your treatments indefinitely. You know this benefactor because you cheated her in a business deal many years ago.  


Which scenario is more conducive to humility?  


In the first scenario you are very happy and feel very fortunate at such a stroke of luck. And of course you would have no reason to be proud of what occurred, because you would deserve none of the credit for finding the diamond or for being able to pay your medical bills. Perhaps the whole situation engenders some humility, because you realize you are receiving a great benefit that you did nothing to earn. On scenario 2 you again have no reason to be proud of being able to pay for your treatment, nor do you deserve the credit for being able to pay your bills. On this scenario, however, there are reasons to be more—and more deeply—humbled. First, not only is it the case that you did nothing to deserve the money given to you, but you actually deserve not to receive the money, given the fact that you wronged your benefactor in the past and owe her money because of your own wrongdoing. Second, the action of your benefactor is magnanimous, and simply witnessing and benefiting from the act should foster humility. Third, there is the presence of gratitude in scenario 2, but not in scenario 1. In scenario 1, there is no one to feel gratitude towards, because no one gets the credit for your newfound wealth. However, in the second scenario you should feel deep gratitude towards your benefactor, because of what she has done for you in spite of the debt you owe her. Gratitude seems to both deepen the humility you have and provides more reason to be humble.


It will be helpful to make explicit the lessons from the above thought experiment. On theism, humans rely on a personal being who provides constant and intentional support in all aspects of our existence. In contrast to this, on naturalism we rely on mere chance and the laws of nature (or perhaps just the latter). Many of the contributing factors to individual success that are outside of our control are present because of mere good fortune. It might seem that this fact should engender humility, because we realize that we are mere recipients of good luck, so to speak. Granting this to the naturalist, the theist still has reason for a deeper appreciation of her dependence and so for a deeper humility, given her belief that we do not deserve the assistance that God gives to us. This makes the humility deeper and more profound, because while both the naturalist and the theist can accept that there are many factors that contribute to our success in life that lie outside of our control, only the theist can say that she is undeserving of this aid and deserves not to receive it because of her rebellion against God. The upshot is that while the naturalist may be able to give an account of humility, the theistic account is superior because everything that we accomplish is done with God’s active assistance. This assistance is not only undeserved, but is given even though we deserve something quite different. This in turn gives the theist a reason to be more deeply humble, even if the need and justification for this humility too often go unrecognized.


It is not clear that there is an analog here for the naturalist, as it is very difficult to make sense of rebelling against the universe’s blind forces of luck and chance. The naturalist can give an account of humility, but the Christian conception takes into account two phenomenological features of humbling experiences which the naturalist has difficulty accounting for, namely, gratitude and lack of desert. And I would also suggest that in a universe where the majority of the credit for any human accomplishment goes to “blind chance,”[4] it becomes more difficult to give a sound and comprehensive analysis of any virtue and its connections to human accomplishments. Moreover, it is not clear to me that any sense can be made of attributing credit to chance in this way.[5] What does it actually mean to ascribe credit to blind chance? The theistic account of humility I have articulated frees this virtue from the restrictions imposed upon it by such a naturalistic vise.


Of course, if the Christian God does not exist, then something like Wielenberg’s account of humility may be the best that is available. After all, if the Christian God does not exist, then no Christian module of humility exists either, insofar as its divine intentional object would not exist. And while the question of God’s existence primarily belongs to other realms of philosophical theology, if the best account of the virtue of humility requires the existence of such a being, then perhaps that account can be made to serve as limited evidence in support of Christian theistic belief.




[1] Erik Wielenberg, Value and Virtue in a Godless Universe (New York: Cambridge University Press, 2005), pp. 102-116.
[2] Wielenberg, p. 112.
[3] Ibid.
[4] Wielenberg, p. 110.
[5] I owe this point to Doug Geivett.

Monday, July 1, 2013

Virtues in Action

 
 My latest book is an edited collection of new work in applied virtue ethics. I am very pleased with the hard work and excellent contributions from the contributors. The following is a blurb from the publisher's description:

"In recent decades, many philosophers have considered the strengths and weaknesses of a virtue-centered approach to moral theory. Much less attention has been given to how such an approach bears on issues in applied ethics. The essays in this volume apply a virtue-centered perspective to a variety of contemporary moral issues, and in so doing offer a fresh and illuminating perspective. Some of the essays focus on a particular virtue and its application to one or more realms of applied ethics, such as temperance and sex or humility and environmental ethics. Other chapters focus on an issue in applied ethics and bring several virtues into a discussion of that issue or realm of life, such as sport, education, and business. Finally, several of the chapters engage relevant psychological research as well as current neuroscience, which enhances the strength of the philosophical arguments."

The table of contents:
Introduction
PART I: PROFESSIONAL VIRTUE
1. Virtue-Centered Approaches to Education: Prospects and Pitfalls; Gregory Bassham
2. The Virtues of Honorable Business Executives; Dan Demetriou
3. Sport as a Moral Practice: An Aristotelian Approach; Michael W. Austin
PART II: SOCIAL VIRTUE
4. Sex, Temperance, and Virtue; Stan van Hooft
5. Extend Your Benevolence: Kindness and Generosity in the Family and Beyond; Heidi Giebel
6. A Virtue Ethical Case for Pacifism; Franco V. Trivigno
7. Some Critical Reflections on Abortion and Virtue Theory; Matthew Flannagan
PART III: ENVIRONMENTAL VIRTUE
8. Environmental Degradation, Environmental Justice, and the Compassionate Agent; Chris Frakes
9. Humility and Environmental Virtue Ethics; Matthew Pianalto
PART IV: INTELLECTUAL VIRTUE
10. Hope as an Intellectual Virtue; Nancy E. Snow
11. Virtue Ethics and Moral Failure: Lessons from Neuroscientific Moral Psychology; Lisa Tessman
12. Getting Our Minds Out of the Gutter: Fallacies that Foul Our Discourse (and Virtues that Clean it Up); Robert K. Garcia and Nathan L. King
 If you are interested in finding out more, see the Amazon.com page.