This book argues that Protestant theological ethics not only reveals basic virtue ethical characteristics, but also contributes significantly to a viable contemporary virtue ethics. Pieter Vos demonstrates that post-Reformation theological ethics still understands the good in terms of the good life, takes virtues as necessary for living the good life and considers human nature as a source of moral knowledge. Vos approaches Protestant theology as an important bridge between pre-modern virtue ethics, shaped by Aristotle and transformed by Augustine of Hippo, and late modern understandings of morality. The volume covers a range of topics, going from eudaimonism and Calvinist ethics to Reformed scholastic virtue ethics and character formation in the work of Søren Kierkegaard. The author shows how Protestantism has articulated other-centered virtues from a theology of grace, affirmed ordinary life and emphasized the need of transformation of this life and its orders. Engaging with philosophy of the art of living, Neo-Aristotelianism and exemplarist ethics, he develops constructive contributions to a contemporary virtue ethics.

Much of the previous fifty years of scholarship on Jonathan Edwards (1703-1758) has circumscribed his ethical thought either within narrow interpretations of Calvinist theology or the philosophy of the “moral sense.” The mutually exclusive nature of each perspective has distorted the importance Edwards granted human abilities in the salvation process and the demanding moral standards he thought were uniquely defining of Christians. Building on new interest in Protestant scholasticism, Puritan “precisionism,” and virtue ethics, Virtue Reformed recalibrates the scholarly stalemate with a comprehensive rereading of both major published treatises and lesser-known discourses. The result is a fresh portrait of a fascinating eighteenth-century figure’s struggle to be both a forwarder of the Reformation and a participant in the Enlightenment.

The Good Life contains an exposition and critique of the various ideals in living that have been advocated by major philosophers and schools of thought. In addition, the ethical problems of egoism, determinism, and relativism are explained and evaluated in both their classic Greek form and in the deconstruction of post-modernism. The ideals that are discussed include hedonism as described by the Cyrenaics and Epicureans, and the Utilitarianism of Bentham and Mill; the naturalistic ethic of the Stoics, the Transcendentalists, the evolutionists, and the back-to-nature movement; the biblical ethic of Judaism and Christianity as well as the Eastern religions of Confucianism and Buddhism; and the Kantian ideal of duty and virtue ethics, including feminist theory. To illuminate various conceptions of the good life, multiple examples are drawn from contemporary life, including the abortion issue, racism, capital punishment, and multiculturalism.

This volume addresses issues of moral pluralism and polarization by drawing attention to the transcendent character of the good. It probes the history of Christian theology and moral philosophy to investigate the value of this idea and then relates it to contemporary moral issues. The good is transcendent in that it goes beyond concrete goods, things, acts, or individual preferences. It functions as the pole of a compass that helps orient our moral life. This volume explores the critical tension between the transcendent good and its concrete embodiments in the world through concepts like conscience, natural and divine law, virtue, and grace. The chapters are divided into three parts. Part I discusses metaphysical issues like the realist nature and the unity of the good in relation to philosophical, naturalist, and theological approaches from Augustine to Iris Murdoch. The chapters in Part II explore issues about knowing the transcendent good and doing good, exemplified in the delicate balance between divine command and human virtuousness. Early Protestant theological views prove to be excellent interlocutors for this reflection. Finally, Part III focuses on how transcendence is at stake in two heavily debated moral issues of today: euthanasia and the family. The Transcendent Character of the Good will be of interest to scholars and advanced students working in theological ethics, moral philosophy, and the history of ethics. The Open Access version of this book, available at www.taylorfrancis.com, has been made available under a Creative Commons Attribution-Non Commercial-No Derivatives 4.0 license.

It seems wrong that a theory of a good life, well-being, or flourishing would be unable to accommodate those normal changes that distinguish natural aging and dying processes from external forces which truly do impede life. I argue in this paper that several versions of contemporary virtue ethics, which depend heavily on a theory of the good life, suffer from this very defect. I examine the difficulties experienced by contemporary Aristotelian-based virtue ethics in accommodating natural aging into well-being and flourishing lives, and ask whether those difficulties are intrinsic to Aristotle's theory itself. I examine Aristotle's theory in the context of its ability to accommodate natural aging and determine that Aristotle's virtue ethics accommodates natural aging. I argue that some contemporary virtue ethical theories are better at accommodating natural aging than others, but that each is defective in this regard, and that the degree of difficulty experienced by each theory lies in the degree to which the theory strays from Aristotle's conception of "activity." Finally I discuss options for virtue ethics approaches to ethical theory that can accommodate natural aging into well-being and a flourishing life, concluding the necessary level of activity may be satisfied by dialectical activity that requires only action based on a firm and stable disposition as determined with reason.